
METHODISM 



EXPLAINED AND DEFENDED 



BI 



J. S. INSKIP. 



CINCINNATI : 
H. S. &. J. APPLE GATE. 
1851. 




Entered according to act of Congress, in the year of our Lord, 1851, 

BY J. S T JSTSKIP, 
in the Clerk's office of the District Court for the District of Ohio. 



CINCINNATI: 
Morgan ($♦ Over end, Printers. 



GEO. D. EMERSON <fc Co Stereotypers. 

Springfield, O. 



4 



TO THE 



Milliliters nub Stemfors 

o F THE 

METHODIST EPISCOPAL CHURCH, 

THIS WORK 
£ a ft * s p £ cifulls Engcttbefc, 

BY THE AUTHOR. 



CONTENTS. 









CHAPTER I. 


HINTS TO THE READER, - 


* 13 


II. 


JOHN WESLEY, .... 




III. 




- 33 


IV. 


METHODISM IN AMERICA, 


• 41 


V. 


DOCTRINES OF METHODISM, 


• 56 


n VI. 


DISCIPLINE OF METHODISM, 


- 63 


" VII. 


EPISCOPACY, 


- Ill 


«« VIII. 


PRESIDING ELDERS, - 


- 136 


44 IX. 


ITINERANCY, 


• 162 


X. 


LOCAL PREACHERS, - 


- 182 


XI. 


OFFICIARY, 


- 197 


«« XII. 


THE LAITY, 


- 216 


" XIII. 


METHODISM AGGRESSIVE, 


• 228 


" XIV. 


METHODISM PROGRESSIVE, 


- 237 


XV. 


RESULTS AND PROSPECTS, 


- 241 



INTRODUCTION. 



That particular form of Christianity, denominated 
Methodism, has passed through one century of its 
existence ; and though volumes upon volumes have 
been written in its exposition and defense, yet the ever- 
varying phases of attack from foes without and foes 
within, like the protean forms of infidelity itself, must 
again be met, and the objections which have been re- 
iterated against the doctrines and polity of the church, 
though answered a thousand times, must again and 
again be vanquished. 

As a creature of Providence, Methodism, in her 
peculiar external organization, has adapted herself to 
the exigencies of the times, the genius of the various 
countries where she has been carried, and the pro- 
gressive movements of the generations through which 
she has passed ; and hence, though constantly 
changing, yet, like the modifications through which 
the human system passes in the various stages of its 
development, she has always maintained her identity 
entire. She has the same head, and heart, and hand, 
and the same calm, benignant eye she possessed, as 
when, from the hand of Providence, she was sent forth 



INTRODUCTION. 



into the world to fulfill her high and holy mission. 
Every thing connected with the almost inimitable 
Wesley, possesses an interest and charm peculiarly 
attractive to all his followers. The rude simplicity 
of the worship connected with the early planting of 
Methodism, when its first heralds preached the gospel 
in the fields, and woods, and highways, and in the 
cemeteries, collieries, and mires ; and the organization 
of the society in the huge and dingy Foundery, where 
the king's cannon had been cast, — will ever be invested 
with an interest to all who love vital godliness and 
make the form subordinate to the power. 

The plain, unstudied nature of the sermons, richly 
laden with gospel truth, and the untiring zeal of those 
early preachers, who, in the language of Borrow, in 
his Lavengro, " animated by the spirit of Christ, amidst 
much poverty, and, alas ! much contempt, persisted in 
carrying the light of the gospel amidst the dark par- 
ishes of what, but for their instrumentality, would 
scarcely be christian England," will ever elicit the 
admiration of the church and the world. While 
church-fed, literary scavengers, and white -cravated, 
rosy-cheeked priests denounced them as a host of 
" consecrated cobblers, canting hypocrites, and raving 
enthusiasts," the down-trodden poor hailed them as 
their benefactors. In the days of Wesley, the rich 
only were cared for, while the poor were generally lost 
sight of, and an impassable gulf forever separated them 



INTRODUCTION. 



from their wealthy neighbors. A monarchy always 
produces a caste in society; and the "high born" and 
"well-bred," no matter what their character, talents, 
or morals, are always regarded as a superior race of 
beings ; while the untitled poor, manger all their quali- 
fications or worth, are unnoticed and unknown. In a 
republican government like our own, where there is no 
aristocracy of birth or wealth, but where the true basis 
of excellence and character is worth and talents, there 
are no poor, in the above sense of that word. Here, all 
fictitious distinctions are unknown ; and liberty without 
licentiousness — equality without amalgamation — and 
fraternity on the true principle of elective affinity, 
exist in their true character. 

Methodism in England, in its rise, and during all 
the eventful periods of its progress, always did, and 
always will find it necessary, so long as the distinctions 
created by the British government exist, in carrying 
out the principles of Christianity, to preach the gospel 
to the poor. This simple fact, namely, the law-enacted 
grades of society, in connexion with the state of re- 
ligion and morals in the church in Wesley's day, will 
serve to show the necessity which existed for Method- 
ism, under Providence, assuming the distinctive 
forms which have characterized it as a religious body. 

The Methodist church in this country has assumed 
a type peculiar to our institutions in fact, if not in form. 
As the offshoot of Wesleyanism, it has taken root and 



INTRODUCTION. 



sprung up in a different soil and climate, and partakes 
largely of their fostering and genial nature. In this 
land we have no gospel for the poor or the rich, the 
high or the low, the bond or the free, as specific classes ; 
but, in the language of the commission of its great 
Author, our gospel is for "every creature." One who 
has recently been writing elaborate articles on the 
" great fundamental, constitutional peculiarities in the 
organic structure of the Methodist Episcopal Church," 
says, "no policy whatever must be adopted for the 
purpose of drawing the rich into our fold ; their con- 
dition," he adds, "is too sad, and their salvation too 
impossible," to justify any outlay of effort on the part 
of the church for their salvation. If this is not being 
wise above what is written, and a species of religious 
charlatanry unsufferable in one who claims to be a 
preacher of the gospel, then have we grossly mistaken 
the genius of Christianity. "But," says this writer, 
"the common people flocked to Mr. Wesley and heard 
him gladly ; while the wise after the flesh, the mighty 
and the noble, did not come." Wonder if Mr. Wesley 
would have said to his beloved king, who was the sub- 
ject of his last prayer, and the dignitaries of church 
and state, if they had come seeking admission into his 
societies, "we can't take you in ; our gospel is not for 
you, but for miners, colliers, workingmen and servants ; 
we can't take you in, as our mission does not extend to 
any but the poor, the weak-minded, and the degraded?" 



INTRODUCTION. 



The presumption is, that he would not have turned any 
of the nobility away if they had sought admission into 
his classes. The fact, that few of the higher classes 
joined Mr. Wesley's societies, certainly should not be 
urged as a reason that the mission of Methodism was 
designed for none other than the poor. Such an assump- 
tion is ridiculous, and such teaching in this country is 
directly calculated to create a caste as hateful in itself as 
it is odious to God ; while its direct tendency is to array 
the poor against the rich, and those in authority, by cre- 
ating a restless, suspicious, and unhappy disposition in 
the hearts of those who are not providentially blest with 
what others enjoy. Obvious as is its tendency, we can- 
not but believe that the course of such as teach this 
cant is founded in ignorance of its consequences. 

The following pages cover nearly the whole field of 
controversy in regard to the polity of the Methodist 
Church, and present a clear and candid exposition of 
Methodism in a systematic form and a highly argument- 
ative style. It is a book for the times, and should be 
read by all who desire to become more intimately 
acquainted with Methodist economy. It excels all 
other works of its class in the arrangement and ju- 
dicious treatment of its subjects. S. 



METHODISM 



EXPLAINED AND DEFENDED. 



CHAPTER I. 

HINTS TO THE READER. 

Reasons of the author for appearing before the public — His views 
frankly avowed — Authorities consulted — No pretensions to literary 
merit — Design of the work. 

In this age of bookmaking, special and important 
reasons for asking public attention, are presented to 
the mind of almost every author. However extensive 
the publications that have issued from the press, every 
man who writes a book, discovers some particular 
emergency, to meet which, he deems his work suitable 
and necessary. The productions of others he readily 
admits are meritorious, and contain much that is useful 
and true. Yet, should all his thoughts have been pre- 
viously published, the book containing them is too 
large and expensive — the style is too grave or too 
gay — or because of some peculiar and uncontrollable 
circumstances, it has failed to reach that portion of 



14 



HINTS TO READERS 



community, for whose instruction and welfare, he is 
prompted to write. 

How far the author of the following pages may 
have been influenced by the generous sentiment last 
mentioned, he submits to the judgment of the candid 
reader. Still, he will be frank enough to say, the 
subjects upon which he writes have been ably dis- 
cussed ; and some, of them, well nigh exhausted. The 
church of which he is an unworthy member, has never 
been at a loss for eminent and well-skilled defenders. 
These have clearly demonstrated her doctrines and 
discipline to be in harmony with the oracles of God, 
and wisely adapted to the moral exigencies of the 
world. Nevertheless, it has come into his mind "to 
write a book." He, also, "would show his opinion." 
Whether or not, in so doing, any new view will be pre- 
sented, or any additional light be furnished to those 
who may take time to read what he has written, is in 
some measure problematical. Presuming the reader 
may have had access to such works as "Watson's Life 
of Wesley 7 ' — "Bangs' History of the Methodist 
Episcopal Church " — " Stevens' Church Polity ' ' — 
"Hodgson's Defense of the Polity of Methodism" — 
"Dixon on Methodism" — Strickland on the "Genius 
and Mission of Methodism," and other similar works; 
in the book he is now invited to read, he may find 
much that will appear but a repetition of what he has 
already seen. 



HI>"TS TO READERS 



15 



The views of the author, which, on all the subjects 
introduced into the work, are frankly presented, he 
desires to be understood, are both original and honest. 
However strange, radical, or heretical they may seem 
to others, to his own mind they are scriptural, truly 
methodistic, and susceptible of the clearest proof. 
And hence he will earnestly contend for them, when- 
ever called upon so to do, either before his brethren 
or the world. 

In some parts of the work, especially in the chap- 
ters upon " Discipline" — " Episcopacy " — "Pre- 
siding Elders," and the "Laity," there may be posi- 
tions assumed, which, at first view, will startle and 
offend those who are continually adverting to what 
they call "old-fashioned Methodism" But even the 
most ultra of these, it is hoped, will give the author an 
impartial hearing before they condemn him. Justice 
demands this much at their hands, and charity may 
induce them to pause a moment ere they proceed 
to his condemnation and execution for the crime of 
heresy. 

The cause of truth can suffer nothing by being con- 
trasted with error. And if the following pages con- 
tain any serious error, it can easily be pointed out by 
those who are "set for the defense of the truth." 
The opinions of our economy here advanced, are held 
by a large number of the ministers and members of 
our church. And if they be false and unsound, and 



16 



HINTS TO READERS. 



satisfactory proof be adduced of this, the author will 
congratulate himself with the reflection, that he has 
thus indirectly afforded an opportunity to correct his 
brethren and himself "from the error of their way." 
In any event, therefore, it is believed good will be 
accomplished. Doubtless, this will be the result, if 
the discussion be conducted in a proper spirit — such a 
spirit as becomes men "professing godliness," and the 
character of the subject under consideration. The 
interests involved, are of too grave import and mag- 
nitude, to admit of a mere strife for the mastery. No 
witty tricks, or crafty policy, should be tolerated in 
the investigation of such a topic. The work before 
the reader, claims to be free from every thing of the 
sort. The justice of this claim he must decide. 

As it would encumber and deface the work, to name 
the authorities, and to give chapter, page, etc., in 
every instance where they have been consulted or 
quoted, it is deemed sufficient to say here, that the 
works mentioned in a former page, have afforded the 
author much valuable aid in the preparation of his 
work. Where any quotation has been made at length, 
it will be found designated by the usual marks. It 
may be added, also, that many of the points discussed 
by the author, are not settled by scriptural authority. 
In such cases, of course, no appeal is made thereto — 
except in support of the general principles involved. 
Those questions, met by the plain sanctions of holy 



HISTS TO READERS. 



17 



writ, will be found fortified with quotations, as explicit 
and lengthy, as circumstances and the general design 
of the work, would permit. 

With these observations, "Methodism E xplained and 
Defended," is sent out into the world, not claiming any 
literary merit, but soliciting a candid and patient pe- 
rusal. If the reader will do the author the justice to 
examine without prejudice, the sentiments he has ad- 
vanced, and the arguments by which they are sus- 
tained, he is persuaded, he will be accredited with an 
honest purpose to know and teach the truth. The 
cautions and warnings occasionally given, are not de- 
signed to create alarm or distrust, but to direct atten- 
tion to evils, which, if arrested in their incipient stage, 
can easily be remedied ; but, if permitted to increase, 
they may ultimately become unmanageable and disas- 
trous in the extreme. 

It is also hoped there may be some facts and sugges- 
tions, interspersed through the work, which will relieve 
many of the groundless fears concerning the condition 
and the prospects of Methodism, excited by bigoted and 
contracted views of its spirit and economy. Beyond 
this, the fate awaiting his effort, or the judgment that 
may be rendered concerning it, is of as little moment 
to himself as to any one else. 



2a 



CHAPTER II. 



JOHN WESLEY. 

Birth. — Parentage — Fills the curacy of his father — Voyage and 
mission to America — In some respects a failure — Designs of 
Providence concealed — Intercourse with Moravians — Returns to 
England — Communicates with Peter Bohler — Conversion — 
Preaches with great zeal — Success of his ministry — Death — De- 
scription of the closing scene — Personal appearance — Character- 
Labors — In advance of the age in which he lived — Views upon 
temperance — Slavery, etc. 

Before entering upon the merits of the discussion sug- 
gested in the title-page, the reader is requested to 
pause a moment, to contemplate the life and character 
of the founder of Methodism, John Wesley. This 
eminent man, was born at Epworth, England, June 
17, A. D. 1703. The parents of Mr. Wesley were 
noted for the careful attention which they gave to the 
moral and intellectual improvement of their children. 

Mrs. Wesley was led to interest herself more partic- 
ularly with her son John, because of his remarkable 
providential deliverance from death, at a time when 
the parsonage at Epworth was consumed by fire. She 
considered herself under special obligations to be un- 
usually careful for the soul of one 44 whom God had 
thus so mercifully provided for." The effect of this 



JOH>" "WESLEY, 



19 



conviction of duty, was highly propitious to the char- 
acter and success of her son through his entire life. 

After completing his education, and acquiring some 
celebrity at Oxford, he entered upon the active duties 
of the ministry, and labored for a short time as his 
father's curate. He was ordained deacon in the year 
1725, and received priest's orders about three years 
afterward. In the year 1736, Mr. Wesley, in com- 
pany with his brother Charles, sailed for America, on 
a mission to the colony of Georgia. The design of 
this mission was two-fold : First, to supply the spiritual 
wants of the colonists ; and, secondly, to secure the 
conversion of the Indians living in their vicinity. 

The success of this enterprise was not of much mo- 
ment. For various reasons not necessary to mention, 
but little was accomplished by the labors of the Wes- 
leys while in America. Nevertheless, as is frequently 
the case, the ultimate designs of Providence, in this 
apparently fruitless mission, were concealed. In the 
midst of great privations and persecutions, an end was 
secured, which was not seen or known, until the de- 
velopment of subsequent events. On the passage to 
Georgia, Mr. Wesley became acquainted with a com- 
pany of Moravians. By frequent intercourse with 
these humble and devout followers of our Redeemer, 
he obtained much light upon the subject of experi- 
mental religion. Having labored some time anions 
the colonists, with considerable perplexity and 



20 



JOHN WESLEY. 



discouragement, he returned to England, and under 
the wise and faithful teaching of Peter Bohler, was 
led to apprehend the truth as it is in Jesus. After 
earnestly struggling to obtain the blessing of God, he 
was enabled to ' 'lay hold of the hope set before him," 
and rejoiced in the knowledge of salvation by the 
remission of sin. 

He immediately commenced, with great zeal and 
success, to preach to the people, and exhorted them to 
seek salvation by grace, through faith. His doctrine, 
and manner of life, produced a great sensation where- 
ever he went. Multitudes, prompted by curiosity, or 
a desire to have a "more perfect knowledge of the 
way of truth," came to hear him. They were aston- 
ished and mocked, or awakened and converted. In 
this manner, his labors were abundantly sanctioned of 
heaven. The seals of his ministry soon amounted to 
thousands. The formalist, libertine, philosopher, and 
infidel, were moved and excited to wonder and scorn- 
ing, or repentance and reformation. Indeed, the 
whole valley of bones, gave signs of returning life. 
It seemed the time had come, predicted by the prophet, 
in which a "nation would be born at once." He 
continued in the work of the ministry, sixty-five years ; 
and closed his eventful labors, March 2, 1791, in the 
eighty-eighth year of his age. His end was peaceful 
and triumphant. He left a name and memory, that 
will continue, until time shall be no more. Of no one 



JOHN WESLEY. 2i 

else could it be said with greater propriety, "he being 
dead, yet speaketh." 

The closing scene has been thus described: "'Having 
placed him in his chair, his friends perceived him 
change for death. But, regardless of his dying body, 
he said, with a weak voice, 'Lord thou givest strength 
to those that speak, and to those who cannot. Speak, 
Lord, to all our hearts, and let them know that thou 
loosest tongues/ He then sung 

£ To Father, Son, and Holy Ghost, 
T >Yho sweetly all agree ; 5 

Here his voice failed. After gasping for breath, he 
said, 'now we have done all.' He was then laid in 
the bed, from which he rose no more. Having ob- 
tained a little rest, he called upon those present to 
pray and praise. They all bowed at the throne of 
grace, and the room was filled with the presence and 
glory of God. He then said, 'let me be buried in 
nothing but what is woolen, and let my corpse be car- 
ried into the chapel.' Then, as if he had done with 
all below, and was ready to 'depart and be Avith 
Christ,' he again requested those around, would 
'pray and praise.' Several friends who were in the 
house, being called up, they all knelt for prayer. His 
fervor of spirit was manifest to every one present. In 
particular parts of the prayer, his whole soul seemed 
to be engaged in a manner, which evidently showed 
how ardently he desired the full accomplishment of all 



22 



JOHN WESLEY. 



their hopes. As one of them was praying in a very 
earnest manner, that if /God were about to take away 
their father, to his eternal rest, he would be pleased to 
continue and increase his blessing upon the doctrine 
and discipline, which he had long made his servant 
the means of propagating and establishing in the 
world, he responded with unusual fervor, 'amen!' 
They arose from their knees, and taking each one by 
the hand, he said 'farewell — farewell!' " 

Shortly after this, he strove to speak, but could not. 
Discovering they did not understand him, he paused a 
little, and with all his remaining: streno-th, cried out, 
" The best of all is, God is with us." And again, as 
he lifted his arm in token of victory, he repeated, 
"the best of all is, God is with us." As his brother's 
widow came to his bedside, he exclaimed, "He giveth 
his servants rest." His lips being moistened, he said, 
"we thank thee, 0 Lord, for these, and all thy mer- 
cies. Bless the church and the king; and grant us 
truth and peace, through Jesus Christ, our Lord, for 
ever and ever." Afterward, he said, "He causeth his 
servants to lie down in peace." Then pausing a little, 
he said, "the clouds drop fatness ; " and, "the Lordis 
with us, the God of Jacob is our refuge." During the 
night, he often attempted to repeat the psalm just 
mentioned, but he could only utter, "I'll praise, I'll 
praise." The next morning a friend called and prayed 
with him. And, as the mournful group present, knelt 



JOHN WESLEY 



23 



around his bed, with heaven full in view, he feebly- 
articulated the word, "farewell!" and ceased "at once 
to work and live." Thus ended the life of one of the 
greatest and best of men, who have lived in any age 
of the world. After the most brilliant and successful 
career, ever performed by a mere man, in full hope of 
the resurrection of the just, he departed to his rest. 
He disappeared from our world 

" As the morning star, 
"Which goes not down behind the darkened west, 
Nor hides obscnred among the tempests of the sky, 
But melts away into the light of heaven." 

The personal appearance of Mr. Wesley, is said to 
have been remarkable. "His stature was low; his 
habit of body, in every period of life, the reverse of 
corpulent ; and expressive of strict temperance and 
continual exercise. Notwithstanding his small size, 
his step was firm, and his appearance, until within a 
few years of his death, vigorous and muscular. He 
had a clear, smooth forehead ; an aquiline nose ; an 
eye the brightest and most piercing that can be con- 
ceived ; and a freshness of complexion scarcely ever 
found in one of his age. His dress was a pattern of 
neatness and simplicity. " 

One, in describing him as a preacher, says: ''His 
attitude in the pulpit, was graceful and easy: his ac- 
tion, calm and natural, yet pleasing and expressive ; 
his voice, not loud, but clear and manly ; his style, 



24 



JOHN WESLEY. 



neat, simple, and perspicuous ; and admirably adapted 
to the capacity of his hearers. His discourses, in 
point of composition, were extremely different on dif- 
ferent occasions. When he gave himself sufficient 
time for preparation, he succeeded ; but when he did 
not, he failed. It was manifest to his friends, for many 
years before he died, that his employments were too 
numerous, and that he preached too often, to appear 
with the same advantage at all times in the pulpit. 
His sermons were always short. He was seldom more 
than half an hour in delivering a discourse ; sometimes 
not so long. His subjects were judiciously chosen; 
instructive, and interesting to the audience ; and well 
adapted to gain attention and warm the heart." 

An anonymous writer, spoke of him shortly after 
his decease, in the following language: "Now, that 
John Wesley has finished his course upon earth, I may 
be allowed to estimate his character, and the loss the 
world has sustained by his death. His natural and 
acquired abilities, were both of the highest rank. His 
apprehension was lively and distinct; his learning ex- 
tensive ; his judgment, though not infallible, was in 
most cases, excellent. His mind was steadfast and 
resolved. His elocution was ready and clear — grace- 
ful and easy — accurate and unaffected. As a writer, 
his style, though unstudied, and flowing with natural 
ease, yet for accuracy and perspicuity, was such as 
may vie with the best writers of the English language. 



JOHN WESLEY, 



25 



Though his temper was warm, his manners were gentle, 
simple, and uniform. Never were such happy talents 
better seconded by an unrelenting perseverance in 
those courses, which his singular endowments, and his 
zealous love to the interests of mankind, marked out 
for him. His constitution was excellent; and never 
was a constitution less abused, less spared, or more 
excellently applied, in an exact subservience to the 
faculties of his mind. His labors and studies were 
wonderful. The latter were not confined to theology, 
but extended to every subject that tended to the im- 
provement, or rational entertainment of the mind. If 
we consider his reading, by itself, his writings and 
other labors, by themselves, any one of them will 
appear sufficient to have kept a person of ordinary 
application busy during his whole life." 

For fifty years together, beside writing and review- 
ing a large number of voluminous works, he preached 
annually about eight hundred sermons, and traveled, 
chiefly on horseback, four thousand, five hundred 
miles ; making the entire number of sermons he 
preached, forty thousand, and the distance traveled, 
two hundred and twenty thousand miles. The reasons 
why he was able to perform such an unusual amount 
of labor, may be gathered from the following reflec- 
tions, made upon entering his eighty-fifth year. 

"I this day enter on my eighty-fifth year. And 
what cause have I to praise God, as for a thousand 
3 



26 JOHN WESLEY. 

spiritual blessings, so for bodily blessings also ! How 
little have I suffered yet, by 'the rush of numerous 
years ! ' It is true, I am not so agile as I was in times 
past : I do not run or walk so fast as I did. My sight 
is a little decayed. My left eye has grown dim, and 
hardly serves me to read. I have daily some pain in 
the ball of my right eye, as also in my right temple, 
(occasioned by a blow received some time since,) and 
in my right shoulder and arm, which I impute partly 
to a sprain, and partly to the rheumatism. I find, like- 
wise, some decay in my memory, with regard to names 
and things lately past : but not at all with regard to 
what I have read or heard, twenty, forty, or sixty 
years ago. Neither do I find any decay in my hearing, 
smell, taste, or appetite, (though I want but a third 
part of the food I once did;) nor do I feel any such 
thing as weariness, either in traveling or preaching. 
And I am not conscious of any decay in writing ser- 
mons, which I do as readily, and I believe as correctly, 
as ever. 

To what cause can I impute this, that I am as I 
am ? First, doubtless, to the power of God, fitting me 
for the work to which I am called, as long as he 
pleases to continue me therein: and next, subordi- 
nately to this, to the prayers of his children. May we 
not impute it, as inferior means : 1 . To my constant 
exercise and change of air? 2. To my never having 
lost a nights sleep, sick or well, at land or sea, since 



JOHX WESLEY. 



27 



I was born ? 3. To my having sleep at command, so 
that whenever I feel myself almost worn out, I call it, 
and it comes, day or night? 4. To my having con- 
stantly, for above sixty years, risen at four in the 
morning? 5. To my constant preaching at five in the 
morning, for above fifty years ? 6. To my having had 
so little pain in my life, and so little sorrow and anxious 
care ? Even now, though I find pain daily in my eye, 
temple, or arm, yet it is never violent, and seldom lasts 
many minutes at a time. 

Whether or not this is sent to give me warning" 
that I am shortly to quit this tabernacle, I do not 
know : but, be it one way or the other, I have only to 
say, — 

' My remnant of days 

I spend to His praise, 
Who died the whole world to redeem : 

Be they many or few, 

My days are His due 
And they all are devoted to Him I 9 " 

And, referring to some persons in the nation who 
thought themselves endowed with the gift of prophecy, 
he adds, "If this is to be the last year of my life, ac- 
cording to some of these prophets, I hope it will be the 
best. I am not careful about it, but heartily receive 
the advice of the angel in Milton, — 

1 How well is thine ; how long permit to heaven.' " 

On all the most important topics, of which he wrote 



28 



JOHN WESLEY. 



or spoke, lie was far in advance of the age in which 
he lived. His principles and language upon the traffic 
in ardent spirits, in the judgment of one of the most 
enthusiastic reformers of the present day, merit for his 
name and memory, a statue of gold, to be furnished 
by the human race. 

On the subject just mentioned, the following pas- 
sage occurs in his sermon on the "use of money." 
"Neither may we gain by hurting our neighbor in his 
body. Therefore, we may not sell anything which 
tends to impair health. Such is, eminently, all that 
liquid fire, commonly called drams, or spirituous liquors. 
It is true, these may have a place in medicine ; they 
may be of use in some bodily disorders ; although 
there would rarely be occasion for them, were it not 
for the unskillfulness of the practitioner. Therefore, 
such as prepare and sell them only for this end, may 
keep their conscience clear. But who are they ? Who 
prepare them only for this end? Do you know ten 
such distillers in England? Then excuse these. But 
all who sell them in the common way, are poisoners 
general. They murder his Majesty's subjects by 
wholesale. Neither does their eye pity or spare. They 
drive them to hell like sheep. And what is their gain ? 
Is it not the blood of these men ? Who then would 
envy their large estates and sumptuous palaces? A 
curse is in the midst of them. The curse of God 
cleaves to the stones, the timber, the furniture of 



JOHN WESLEY. 



29 



them. The curse of God is in their gardens — their 
walks — their groves; a fire that burns to the nether- 
most hell. Blood, blood is there: the foundation — the 
floor — the walls — the roof — are stained with blood. 

And canst thou hope, oh, thou man of blood ! though 
thou art 'clothed in scarlet and fine linen, and farest 
sumptuously every day ; ' canst thou hope to deliver 
down thy fields of blood to the third generation ? Not 
so ; for there is a God in heaven : therefore, thy name 
shall soon be rooted out. Like as those whom thou 
hast destroyed, body and soul, 'thy memorial shall 
perish with thee.' " 

In a tract, entitled "A Word to the Drunkard," he 
uses the following pointed language : " Are you a man ? 
God made you a man ; but you have made yourself a 
beast. Wherein does a man differ from a beast ? Is 
it not chiefly in reason and understanding ? You strip 
yourself of understanding. You do all you can to 
make yourself a mere beast; not a fool — not a mad- 
man only, but a swine — a poor, filthy swine. Go and 
wallow with them in the mire. Go, drink on, till thy 
nakedness be uncovered, and shameful spewing be on 
thy glory. 

Oh, how honorable is a beast of God's making, 
compared to one who makes himself a beast ! But 
that is not all. You make yourself a devil. You stir 
up all the devilish tempers that are in you, and gain 
others which were not in you ; at least you highten and 



30 



JOHN WESLEY. 



increase them. You cause the lire of anger, or malice, 
or lust, to burn seven times hotter than before. At the 
same time, you grieve the Spirit of God, till you drive 
him quite away from you ; and whatever spark of good 
remained in your soul, you drown and quench at once." 

His views and observations on the institution of 
slavery, were as clear and decisive as are held by any 
in our own day. 2so man who has ever written or 
spoken on this subject, has used greater plainness of 
speech than John Wesley. After a scathing address to 
captains of vessels, and others, engaged in the slave- 
trade, in speaking to those who claimed they were not 
implicated in the guilt charged upon these, he uses the 
following language : " And this equally concerns every 
gentleman, that has an estate in our American planta- 
tions ; yea, all slaveholders, of whatever rank or de- 
gree ; seeing men-buyers are exactly on a level with 
men-stealers. Indeed you say, 'I- pay honestly for 
my goods ; and I am not concerned to know how they 
are come by.' 2\ ay, but you are ; you are deeply con- 
cerned to know that they are honestly come by. Other- 
wise, you are a partaker with a thief, and are not a jot 
honester than him. But you know they are not hon- 
estly come by ; you know they are procured by means 
nothing near so innocent as picking of pockets, house- 
breaking, or robbery, upon the highway. Perhaps you 
will say, ' I do not buy my negroes ; I only use those 
left me by my father.' So far is well. But is it enough 



JOHN WESLEY. 



31 



to satisfy your own conscience? Had your father — 
have you — has any man hving, a right to use another 
as a slave ? It cannot be, even setting revelation aside. 
It cannot be, that either war, or contract, can give any 
man such a property in another, as he has in his sheep 
and oxen. Much less is it possible that any child of 
man should be bom a slave. Liberty is the right of 
every human creature, as soon as he breathes the vital 
air ; and no human law can deprive him of that light 
which he derives from the law of nature.' ' 

The Sabbath school institution, and the tract cause, 
received his attention, and were liberally supported by 
all the means he could command. He was free from 
all selfishness and bigotry. In the midst of the most 
uncharitable persecutions and abuse, heaped upon him 
by those calling themselves christians, and at a period 
noted for the violence of sectarian prejudice ; from 
Scarborough, he wrote a letter to some forty or fifty 
clergymen, containing the very principles of the E van- 
gelical Alliance. And all the circumstances taken into 
the account, it may, without vanity, or exaggeration be 
said, he has had few equals, and no superiors. " The 
world may ne'er look on his like again. ,, Such was 
the life and character of the founder of that system it 
is proposed now to examine and defend. 

Before closing this chapter, it will be in place to say, 
that, notwithstanding the respect entertained for Mr. 
Wesley, by his followers, they by no means regard him 



32 



JOHN WESLEY. 



as infallible. To his views of religious doctrine, and 
church government, very justly, great deference is 
paid. But they are not considered authoritative, farther 
than they may be in accordance with the rule of faith 
and practice given us in the oracles of God. 

Nor was he without enemies. Various insinuations 
have been made concerning his ambition, love of power, 
etc., etc. The unfortunate state of his domestic affairs, 
has, in some instances, been dwelt upon with malevo- 
lent interest. But, after all that his adversaries have 
done to impair his influence, and arrest the progress of 
the system he established, the world is full of the most 
satisfactory assurances, that his name will never perish, 
but be in "everlasting remembrance.' ' 

" Thus fares the man whom virtue, beacon-like, 
Hath fixed upon the hills of eminence ; 
At him the tempests of mad envy strike, 
And rage against his piles of innocence ; 
But still the more they wrong him, and the more 
They seek to keep his worth from being known, 
They daily make it greater than before, 
And cause his fame the further to be blown." 



CHAPTER III. 



METHODISM. 

Origin of the term — Charles Wesley designated a Methodist first — 
Used formerly in connection with a body of physicians, also a sect 
of religionists — Import of the term — Wesley's definition — Refers 
chiefly to the heart — Catholic spirit — Attention since given to form 
and usage — Instrumentalities of Methodism modified — No fellow- 
ship with bigotry. 

The term Methodist, was applied in derision, to the 
Wesleys, and others, connected with the "Holy Club," 
at Oxford. Mr. Charles Wesley, however, seems to 
have received this appellation before his brother John. 
The natural disposition of Charles, is said to have been 
unusually cheerful and sprightly. Hence, he was not 
so ready to heed the exhortations urged upon him, to 
adopt a strictly religious course of life. Still he was 
unblamable in conduct, and pursued his studies with 
the greatest diligence. To John, upon his return from 
the curacy of his father, he stated, that he had lost his 
first year at college, in diversions ; the next, he set 
himself to study ; diligence led him into serious think- 
ing ; he went to the weekly sacraments, persuading two 
or three students to accompany him ; he observed the 
method of study prescribed by the statutes of the uni- 
versity ; and this gained him the harmless name of 



34 



METHODISM. 



Methodist. The term, however, was in use a long time 
prior to this. It was given to an ancient sect of phy- 
sicians ; and, also, to a certain class of religionists, 
whose chief peculiarity consisted in their preference for 
plain preaching, and simplicity of dress and manners. 
The followers of Wesley, soon became known every 
where by this title. Having adverted to the peculiar 
character and temperament of Mr. Charles Wesley, 
the reader will excuse the rather abrupt introduction 
of the following extract from a letter of Miss Wesley, 
his daughter, written for the purpose of explaining a 
remark concerning her father, by Mr. Moore. 

' ' Mr. Moore seems to think that my father preferred 
rest to going about to do good. He had a rising family, 
and considered it his duty to confine his labors "to Bris- 
tol and London, where he labored most seduously in 
ministerial offices ; and judged that it was incumbent 
upon him to-watch over the youth of his sons, especially 
in a profession which nature so strongly pointed out, 
but which was peculiarly dangerous. He always said 
his brother was formed to lead, and he to follow. No 
one ever more rejoiced in another's superiority, or was 
more willing to confess it. Mr. Moore's statement of 
his absence of mind in his younger days, was probably 
correct, as he was born impetuous, and ardent, and 
sincere. But what a change must have taken place 
when we were born ! For his exactness in his accounts, 
in his manuscripts, in his bureau, etc., equalled my 



METHODISM. 



35 



uncle's. Not in his dress, indeed; for my mother 
said, if she did not watch over him, he might have put 
on an old for a new coat, and marched out. Such was 
his power of abstraction, that he could read and com- 
pose, with his children in the room, and visiters talking 
around him. He was near forty when he married, and 
had eight children, of whom we were the youngest. 
So kind and amiable a character in domestic life can 
scarcely be imagined. The tenderness he showed in 
every weakness, and the sympathy in every pain, would 
fill sheets to describe. But, I am not writing his 
eulogy ; only I must add, with so warm a temper, he 
never was heard to speak an angry word to a servant, 
or known to strike a child in anger, — and he knew no 
guile !" 

But what is a Methodist — or what is Methodism? 
Mr. Wesley, in a dictionary published by him in the 
year 1753, defines the word Methodist to mean, "one 
that lives according to the method laid down in the bible. 
In describing Methodism, he says: it is "the old re- 
ligion — the religion of the bible — the religion of the 
primitive church — the religion of the Church of Eng- 
land — the love of God and all mankind." He also 
understood Methodism to be in some respects peculiar. 
The peculiarity thereof, is thus described in his own 
language: "One circumstance more is quite peculiar 
to the people called Methodists ; that is, the terms upon 
which any person may be admitted into their society. 



36 



METHODISM. 



They do not impose, in order to their admission, any 
opinions whatever. Let them hold a particular or 
general redemption — absolute, or conditional decrees ; 
let them be Churchmen or Dissenters ; Presbyterians 
or Independents, it is no obstacle. Let them choose 
one mode of baptism or another, it is no bar to their 
admission. The Presbyterian may be a Presbyterian 
still ; the Independent or Anabaptist use his own mode 
of worship. So may the Quaker ; and none will con- 
tend with him about it. They think and let think. 
One condition, and one only, is required — a real desire 
to save their souls. Where this is, it is enough : they 
desire no more ; they lay stress upon nothing else. 
They ask only — is thy heart herein, as my heart ? If 
it be, give me thy hand.'' This is old-fashioned Meth- 
odism — as understood and explained by Mr. Wesley 
himself. 

From the foregoing considerations, it appears, the 
system of Methodism originally had reference chiefly 
to the heart, and not to mere opinions or external cir- 
cumstances. It directed God should be worshipped ; 
but the precise mode in which this worship should be 
performed, was left to be determined by the conscience 
and preferences of the individual, and the necessities 
and indications of circumstances around him. He 
might use established and antiquated forms, or decline 
to do so ; be a Quaker or a Presbyterian ; he might 
hold any opinions, and adopt any method of worship 



METHODISM. 



37 



he preferred, and yet be a true and consistent Meth- 
odist, provided his heart was filled with love to God 
and man. 

These catholic and enlarged sentiments and views, 
directed the mind and heart of John Wesley, in laying 
the foundation of the system now under consideration. 
It will be well if we do not lose sight of these great, 
first principles, in our deference, to the merely circum- 
stantial or incidental features of our economy. These 
are the " ancient landmarks' ' — " the ways of the fa- 
thers. " And from them we should never be estranged. 

Since, however, the important change which took place 
at the time of the organization of the Methodist Episcopal 
Church in the relation that existed between Methodism 
in England and America, of which we shall speak at 
length in a subsequent chapter, we have been com- 
pelled to give more or less heed "to forms and usage." 
Still, our chief concern, should be with the fundamen- 
tal features of the system. So far as any others are 
concerned, we may think and let think ; do, or leave 
undone ; and change, improve, modify, or abolish, as 
the condition of human affairs may warrant or demand. 

The policy of John Wesley, and his fellow-laborers 
and sons in the gospel, certainly was that just sug- 
gested. In the beginning, Mr. Wesley did not conceive 
the idea of forming a society at all. Afterward, how- 
ever, he consummated such an organization as he found 
to be suitable and necessary. But this organization 



38 



METHODISM. 



was not a distinct sect, holding a particular formal creed, 
or prescribing any exclusive method and ceremonies 
of worship. It was a society in the church. Hence, 
those connected with the "societies," were earnestly 
and repeatedly warned of the evil of separating from 
the church. They were also urged to attend the ordi- 
nances, and receive the sacraments, as administered by 
the church. 

And this course was continued a number of years ; 
at least, as long as it was deemed expedient and proper. 
However, as providential indications were given, and 
the wants of any particular time or place were clearly 
developed, Methodism modified its instrumentalities and 
changed its position. And this was done, not only 
without any violation of the general principles already 
noticed, but also in strict conformity and obedience 
thereto. These principles, which at one time required 
the followers of Mr. Wesley to insist upon being known 
in the world, as a part of the church, have since de- 
manded another and directly opposite attitude. And 
again, Mr. Wesley, who declared at one time, if he 
should enter a chapel, and find the people sitting to- 
gether, he would immediately go thence ; at a subse- 
quent period, was induced to permit men and women 
to sit together in the City Road chapel, London, and 
elsewhere. And the same cause or rule of action, which 
in one period of the history of Methodism, led to the 
general observance of the regulation, "let the men and 



METHODISM. 



39 



women sit apart in all our congregations," has since, 
throughout the United Kingdom, made it obsolete. 
These things, paradoxical as they may seem, are facts 
of history chat cannot be denied. The principle, which 
at different times, and in different circumstances, pro- 
duced these opposite results, is set forth in the assump- 
tion, that it is the duty of God's ministers, and the 
church, to adopt such methods for the dissemination of 
scriptural holiness, as the general state of human affairs 
may render indispensable and available. 

In view of this principle, when Mr. Wesley could not 
preach in the churches erected for the public worship 
of God, he went out into the fields, and there proclaimed 
the truth to wondering thousands, who were saved 
by his ministry, and who otherwise, never would have 
heard him. If he could not secure the services of the 
regular clergy, he deemed it advisable to employ lay 
'preachers. And carrying with him every where the 
conviction, that it was his chief business, as a minister 
of the gospel, to preach "Christ and him crucified," 
and not to build up a sect or party, he entered every 
open door, and gladly availed himself of every oppor- 
tunity to instruct and save the souls of men. And 
such has been the course almost uniformly pursued by 
the followers of Wesley — especially those who were his 
companions in labor and his immediate successors. 

Hence it is concluded, that in the judgment of these 
"fathers" in Israel — and who could better understand 



40 



METHODISM. 



it ? — Methodism consisted, as lias been represented by 
an able defender of our faith, in laying hold of, and hold- 
ing fast to those cardinal doctrines of the gospel, and 
applying itself with all its energy, to propagate them 
far and near ; embracing every opening of Divine prov- 
idence, taking advantage of every new development in 
the administration of the world, and using all instru- 
mentalities within its grasp to advance the cause of 
Christ. Prejudice, bigotry, or sectarian ambition, may 
direct us to adopt some other rule of action. But that 
which has just been stated, is Methodism. Any thing 
else, in this connection is unworthy the name. 

The mind and heart inspired with the catholic genius, 
and thrilling prospects of such a system, will be placed 
far beyond the influence of those narrow and exclusive 
notions, which annihilate from the soul the ennobling and 
comprehensive views and purposes of true Christianity. 
Bigotry and Methodism can never dwell together. As 
well might we attempt to create harmony between 
Christ and Belial. Methodists, it is true, may become 
bigots. But it is always at the cost of all the peculiar 
features of Methodism. A Methodist bigot, is the most 
singular and unseemly paradox, of which the mind can 
have any conception. Methodism is not a mere secta- 
rian form of Christianity, but a system of religious and 
moral enterprise, which imparts to all who are governed 
by its principles, the most enlarged and far-reaching 
charities that can dwell in the heart of man. 



CHAPTER IV. 



METHODISM IN AMERICA. 

Several members of society remove to America — Society formed in Xew 
York, by P. Embury, 1766 — Thomas "Webb preaches in hired room 
— R. Strawbridge preaches and establishes a society in Maryland — 
First church built — Boardman and Pillmoor volunteer for the work 
in America — Asbury and others sent over — First regular conference 
held in Philadelphia. June 1773 — Authority of Mr. Wesley recog- 
nized — Doctrine and discipline of [Methodism adopted — Preachers 
agree not to administer the ordinances — Advised to this course by 
Mr. TVesley — Suffered much inconvenience — Found necessary to 
relieve the government of societies of its British element — Organ- 
ization of church determined upon — Coke and Asbury appointed 
superintendents — Whatcoat and Vasey elders — Wesley's letter on 
the subject — Introduced at length to vindicate his conduct — Places 
him in a true position concerning question of American Independ- 
ence — His views of episcopacy — Aversion to title of bishop — Letter 
on this subject to Mr. Asbury — Wesley undoubtedly mistaken in 
his judgment of Asbury and Coke — Propriety of his views relative 
to the use and abuse of the title — Reasons inducing organization of 
the church — Folly of appealing to antiquity in defense of any par- 
ticular usage — Methodism in England and America a special 
system. 

Having, in the last chapter, treated of Methodism, as 
understood and practiced by Mr. Wesley, and others 
connected with him, it is proposed now to make a few 
observations upon Methodism in America. Several 
members of the Methodist societies in Endand and Ire- 
land emigrated to this country, and some of them kept 
45 



42 



METHODISM IN AMERICA. 



in remembrance their heavenly calling. They brought 
with them the spirit and views of their " father in 
Christ." Consequently, so soon as opportunity was 
presented, they united together to call upon God for 
help, and went forth to warn and save their fellow-men. 
The first society was formed by Philip Embury, a local 
preacher from Ireland, ir* New York, 17/6. The same 
year, Thomas Webb preached in a hired room, near the 
barracks, occupied by the soldiers in the service of the 
crown. This individual was an officer in the British 
army. He was converted to God under the ministry of 
Wesley, who speaks of him as a "man of fire," and 
bears ample testimony to his zeal and usefulness. He 
addressed the people in his military costume. This cir- 
cumstance, together with his warmth and earnestness 
of manner, attracted much attention. He made several 
excursions upon Long Island, and went as far as Phila- 
delphia, preaching the "unsearchable riches of Christ" 
in every place where the people were willing to hear. 

While Embury and Webb were at work in New York 
and other places, Mr. Robert Strawbridge, who also 
was a local preacher from Ireland, settled in Frederick 
county, Maryland. He immediately commenced warn- 
ing sinners to flee the wrath to come. Many were 
awakened and converted. The first Methodist church 
was built in the city of New York. Mr. Embury 
preached the first sermon in this building, October 30, 
1768. It remained until the year 1818, when it was 



METHODISM IN AMERICA. 



43 



taken down, and another reared in its place. This last, 
in a few years, was also taken down, and the neat and 
commodious building now standing, was erected. In the 
year 1769, Messrs. Boardman and Pillmoor — preach- 
ers who labored under the direction of Wesley — volun- 
teered their sendees, and were appointed to take charge 
of the societies already established in the country, and 
to look after the spiritual welfare of the people. After- 
ward, Messrs. Asbury, Wright, Rankin, Shadford, Coke, 
Yasey, and Whatcoat, were sent over, charged with the 
mission of governing the societies, and furnishing to 
them the bread of life. 

The first regular conference was held in Philadelphia, 
June, 1773. From the record of their proceedings, it 
appears there were in the connexion at that time, ten 
preachers, and eleven hundred members. At this con- 
ference, the authority of Mr. Wesley, and the doctrine 
and discipline of the Methodists, were formally recog- 
nized and adopted. They also agreed unanimously not 
to administer the sacraments, and all the members were 
exhorted to attend the church and receive the ordinan- 
ces there. 

In this course, they were influenced by the advice of 
Mr. Wesley. Still it occasioned them many inconve- 
niences — especially during, and after the war of Inde- 
pendence. Consequently, the attention of Mr. Wesley 
was frequently directed to the state of things in Amer- 
ica, which was constantly becoming more important and 



44 



METHODISM IN AMERICA. 



perplexing. The political relations existing between 
the two countries, had assumed such an attitude, that it 
became apparent, something must be done to relieve 
the government exercised over these societies of its 
British element, this seemed to be too prominent for 
the American feeling to endure. Many grave ques- 
tions were presented to the mind of Mr. Wesley, in 
meditating upon what should be done in the emergency, 
resulting as above stated. At length, however, all 
his scruples and misgivings upon the various points in 
the controversy, were entirely relieved. Being pur- 
suaded he was called by Providence and the " usage of 
the fathers/' to do that for Methodism in America which 
would disentangle it from all foreign alliances, and con- 
trol, he determined to organize a distinct church. Ac- 
cordingly, he appointed Dr. Coke and Mr. Asbury su- 
perintendents ; and Messrs. Whatcoat and Vasey elders, 
to baptize and administer the sacrament of the Lord's 
supper. The following is his letter on this subject : 

"Bristol, Sept. 10th, 1784. 
To Dr. Coke, Mr. Asbury, and our brethren in 
America : 

By a very uncommon train of providences, many 
of the provinces of North America are totally disjoined 
from the British empire and erected into independent 
states. The English government has no authority 
over them, either civil or ecclesiastical, any more than 



METHODISM IN AMERICA. 



45 



over the states of Holland. A civil authority is exer- 
cised over them, partly by the congress, and partly by 
the state assemblies. But no one either exercises or 
claims any ecclesiastical authority at all. In this pe- 
culiar situation, some thousands of the inhabitants of 
these states desire my advice ; and, in compliance with 
their desire, I have drawn up a little sketch. 

Lord King's account of the primitive church, con- 
vinced me many years ago, that bishops and presbyters 
are the same order, and have the same right to ordain. 
For many years I have been importuned, from time 
to time, to exercise this right, by ordaining part of our 
traveling preachers ; but I have still refused, not only 
for peace sake, but because I was determined as little as 
possible to violate the established order of the national 
church to which I belonged. 

But the case is widely different between England 
and ISorth America. Here there are bishops who 
have a legal jurisdiction. In America there are none, 
and but few parish ministers ; so that for some hun- 
dreds of miles together, there is none either to baptize 
or to administer the Lord's supper. Here, therefore, 
my scruples are at an end ; and I conceive myself at 
full liberty, as I violate no order, and invade no man's 
right, by appointing and sending laborers into the 
harvest. 

I have accordingly appointed Dr. Coke, and Mr. 
Francis Asbury, to be joint superintendents over our 



46 



METHODISM IN AMERICA. 



brethren in America ; as, also, Bichard Whatcoat, and 
Thomas Vasey to act as elders among them, by bap- 
tizing and administering the Lord's supper. And I 
have prepared a liturgy little differing from that of the 
church of England, (I think the best constituted 
national church in the world,) which I advise all the 
traveling preachers to use on xhe Lord's day in all the 
congregations ; reading tha licany only on Wednes- 
days and Fridays, and praying extempore on all other 
days. And I also advise the elders to administer the 
supper of the Lord on every Lord's day. If any one 
will point out a more rational and scriptural way of 
feeding these sheep in the wilderness, I will gladly 
embrace it. At present, I cannot see any better 
method than that I have taken. 

It has indeed been proposed, to desire the English 
bishops to ordain a part of our preachers for America. 
But to this I object: (1) I desired the bishop of Lon- 
don to ordain one only, but could not prevail. (2) If 
they consented, we know the slowness of their pro- 
ceedings; but the matter admits of no delay. (3) If 
they would ordain them now, they would likewise expect 
to govern them. And how grievously would this entan- 
gle us. (4) As our American brethren are now totally 
disentangled from both the state, and from the English 
hierarchy, we dare not entangle them again either with 
the one or the other. They are now at full liberty 
simply to follow the scriptures and the primitive church. 



METHODISM IN AMERICA. 



47 



And we judge it best that they should stand fast in 
that liberty where with God has so strangely made 
them free. 

John Wesley." 

The foregoing letter of Mr. Wesley, is introduced at 
length, because it is deemed the most clear exposition, 
and conclusive defense of his views and conduct, in 
the case, that can be made. It also places him in a 
proper position in reference to the question of Ameri- 
can Independence. This he attributes to the wise 
providence of God ; and declares it to be, in his judg- 
ment, best for the inhabitants of the states to " stand 
fast in the liberty wherewith God had so strangely 
made them free." 

In ordaining or appointing Dr. Coke and Mr. Asbury 
to be superintendents to govern the societies in Amer- 
ica, Mr. Wesley, justice compels us to say, had no 
sympathy with the high prerogatives sometimes claimed 
for the episcopacy. He evidently understood the office 
to be one of supervision or oversight. In other words, 
the superintendency to which he promoted these men, 
was merely an office , and not a ministerial order, in the 
church. He has occasionally been referred to as hold- 
ing high church notions concerning episcopacy, etc. 
Whatever may have been his views of these topics, in 
connection with the established church, so far as the 
societies under his care in England or America, were 
concerned, he despised every thing like high-sounding 



48 



METHODISM IN AMERICA. 



names and titles. Hence, in the credentials which he 
furnished Dr. Coke, he and Mr. Asbury are proclaimed 
joint superintendents. He used the term, " superintend- 
ents, " because it conveyed an idea of the office, to 
which these men were elevated; and because of his 
aversion to the title of bishop. 

His opinions and feelings on this point, may be gath- 
ered from a communication to Mr. Asbury, dated 
London, Sept. 20th, 1788, from which we make the 
following extract: " There is indeed a wide difference 
between the relation wherein you stand to the Ameri- 
cans, and the relation wherein I stand to the Methodists. 
You are the elder brother of the American Methodists. 
I am, under God, the father of the whole family. 
Therefore, I naturally care for you all in a manner no 
other person can do. Therefore, I, in a measure, pro- 
vide for you all ; for the supplies which Dr. Coke pro- 
vides for you, he could not provide were it not for 
me — were it not that I not only permit him to collect, 
but also support him in so doing. But, in one point, 
my dear brother, I am a little afraid, both the Doctor 
and you differ from me. I study to be little; you 
study to be great. I creep ; you strut along. I found 
a school ; you a college ! nay, and call it after your own 
names. Oh ! beware. Do not seek to be something. 
Let me be nothing, and ' Christ be all in all/ One 
instance of this — of your greatness — has given me 
great concern. How can you, how dare you suffer 



METHODISM IN AMERICA, 



49 



yourself to be called a bishop? I shudder — I start at 
the very thought. Men may call me a knave or a fool y 
a rascal, a scoundrel, and I am content ; but they never 
shall, by my consent, call me bishop. For my sake, 
for God's sake, for Christ's sake, put a full end to this." 

That Mr. Wesley was entirely mistaken in supposing 
Dr. Coke and Mr. Asbury were seeking to become great, 
and had a fondness for titles of distinction, may be 
proved by referring to their labors and manner of life. 
Mr. Asbury, indeed, was a model of simplicity, and as 
little disposed to the vanity insinuated in the letter just 
quoted, as Mr. Wesley himself. We may, perhaps, ac- 
count for the seeming severity here used, by the fact 
that Mr. Wesley's name, the previous year, was left off 
the American Minutes, and some designing persons had 
sought to misrepresent to him Mr. Asbury in other 
respects. Even at that period there were 4 'busy 
bodies" among us, who reproached the cause of truth, 
and injured "the brethren." 

Mr. Wesley most certainly intended to create a scrip- 
tural episcopacy for the superintendence of the Meth- 
odists of the United States. But he objected to the use 
of the title of bishop, because of its grievous abuse. 
He gave us the thing with a more suitable and less 
offensive name. And although the assumption of the 
title has been ably defended, the fitness and propriety 
of the views expressed by Mr. Wesley in this letter, 
may yet be seen and felt, notwithstanding he believed 
5 



50 



METHODISM IN AMERICA. 



himself and those he promoted, to be bishops in the 
scriptural sense and use of the term. Names and titles 
may become sources of great mischief and annoyance. 
It has, to a great extent, been the case, save in our own 
church, wherever the title of bishop has been used, the 
idea of a superior order in the ministry has obtained. 
Indeed, among us, there are some who are of this opin- 
ion. The imposition of hands, and other ceremonies 
connected with the ordination of persons elected to the 
superintendency, may have had some effect in this di- 
rection. Hence, when any of our bishops, by ill health 
or otherwise, have become unable to perform the duties 
of their office, they are continued therein. But taking 
into consideration our avowed doctrines — the only doc- 
trines we can maintain upon the subject — they should 
have been placed in the relation of supernumerary or 
superannuated preachers. 

The important step taken by our "fathers/' in the 
organization of a church — a distinct religious denomi- 
nation — was undoubtedly judicious and neces sary . So 
grave and responsible a movement, however, was not 
taken without much deliberation and prayer. An emer- 
gency arose which could be met in no other way. And 
Mr. Wesley both advised this course, and admitted it 
to be necessary. Hence, although they had declared it 
to the world, in answer to an inquiry relative to the 
design of Providence in raising up the preachers called 
Methodists, their mission was not to form any new sect; 



METHODISM IJs AMERICA, 



51 



but to reform the continent, particularly the church, 
and to spread scriptural holiness over these lands: a new 
class of circumstances having taken place, they adopted 
the measure in good faith, and in accordance with the 
true spirit of Methodism. 

At the close of the revolutionary struggle between 
the colonies and Great Britain, the civil aspects and 
relations of this question were entirely changed. The 
American colonies of Great Britain had become the 
United States of America. The societies, under Mr. 
Wesley's care in this country, at the time referred to, 
had acquired considerable influence and strength. They 
numbered near fifteen thousand members, and eighty- 
three preachers. For the government and success of 
this body of religious and devoted men, no further pro- 
vision could have been made directly by Mr. Wesley, 
without great embarrassment. The animosities awak- 
ened between the two countries, rendered it necessary 
for the Methodists of the United States to free them- 
selves from all entanglements arising from their ac- 
knowledgment of the authority of so loyal a subject of 
Great Britain. This implied no want of respect toward 
Mr. Wesley. But, being fully aware that Methodism 
never could succeed, encumbered with a controlling 
agency, of the character, and from the source just 
mentioned, notwithstanding all their previous declara- 
tions, they resolved to form themselves into a church, 
under the direction of "superintendents, elders, dea- 



52 



METHODISM IN AMERICA. 



cons, and helpers." This was done according to certain 
suitable forms, and with such ceremonies as seemed to 
be appropriate and useful. 

The same principle, or rule of action, which some 
years before, suggested the propriety of proclaiming to 
the world, without disguise or reserve, that it was not 
their business, nor did they intend to establish any new 
sect or party, required of them to organize a church, 
and provide for the administration of the sacraments, 
and the preaching of the word of God. They were 
guided by the admonitions of Providence. Not caring 
for any exclusive method of operations, as circumstan- 
ces seemed to make it necessary, they modified the in- 
strumentalities they employed, and always kept in view 
the great object for which they were raised up — "to 
spread scriptural holiness through these lands." And 
such has been the line of conduct observed by Meth- 
odism, from the beginning unto the present day. 

How far the Divine approbation has been given to 
this principle, and the action resulting therefrom, may 
be inferred from facts, which will be presented for the 
consideration of the reader in a subsequent chapter. 
At present, it will be sufficient to say, the genius of 
Christianity, and the spirit of Methodism, unite to 
guard us against the exclusive adoption, or selection of 
any particular form, or mode of disseminating truth 
and holiness. We should use all the agencies we can 
employ — all the means we can command. And these 



METHODISM IN AMERICA. 



53 



will be found to vary, as time and the condition of 
human affairs may change. That which may be ef- 
fective at one time, may not be so always ; and that 
which may be suitable in one place, may not be in 
another. Hence, it is necessary for us to give atten- 
tion, to what the providence of God may present for 
our consideration, and act, so far as we can, under the 
immediate direction of the Spirit, and be ready to do 
whatever may be found expedient and proper, in the 
circumstances. 

It will be a sad, an ominous state of things, when 
the members and ministry of the Methodist Episcopal 
Church are led away with enthusiastic devotion to any 
class of the incidental or non- essential features of our 
system. In that event, its vitality will be lost. It 
then will resemble a huge, overgrown creature, per- 
fectly imbecile and unseemly ; the premature decay of 
which, will produce none of the respect or reverence 
excited by enfeebled age. It is but a little more than 
one hundred years, since the first Methodist society 
was formed by Mr. Wesley, in England. The Meth- 
odist Episcopal Church has not been in existence 
seventy years. And to speak of any custom, or cere- 
mony, peculiar to Methodism, as deserving our support, 
and adherence, because of its antiquity, most certainly 
is an untenable and ridiculous position. Could we 
trace our genealogy back sixteen centuries, we might 
claim something on the ground of antiquity. But even 



54 



METHODISM IN AMERICA. 



then, the argument would be worth nothing, unless 
corroborated by the reasonableness and fitness of the 
measure itself. But for us to assign as a reason for the 
adoption of this or that measure, that it is according to 
ancient Methodist usage, would be rather amusing, only 
that it betrays a lack of intelligence, scarcely excusa- 
ble, and greatly to be deplored. It is not designed 
by this, to intimate that the general principles of our 
economy are not in accordance with those held and 
practiced by the primitive church. But that the pecu- 
liarities of an incidental character connected with our 
system, are, in many instances, merely prudential reg- 
ulations, and cannot be maintained by appealing to 
antiquity alone. 

Finally, it may be said, Methodism in England and 
America, was a special system. It originated in as 
dark and unpropitious a period almost, as ever known 
in the history of Protestant Christianity. Immorality, 
heresy, and spiritual death, had gained a fearful as- 
cendancy, when it was instituted. To meet the emer- 
gency, which then existed, God raised up a company 
of great men — men who were great in intellectual 
endowment, moral excellence, and inventive genius. 
There was John Wesley, who has justly been desig- 
nated the greatest of ecclesiastical legislators — White- 
field, the most extraordinary of pulpit orators — Charles 
Wesley, among the best of sacred poets — Coke, the 
leader of modern missionaries — Asbury, the most 



METHODISM IN AMERICA. 



55 



laborious of bishops — and Clark and Benson, one the 
most learned, the other, the best practical commen- 
tator ever known. These men devised this powerful 
instrumentality, well-styled, 1 6 Christianity in earnest" 
The results which have transpired, show how emi- 
nently they were fitted for the crisis they were called 
to meet. To secure success, they spared no pains' 
and refused no sacrifice. Every agency they could 
command, however novel and irregular, they used 
with energy and enthusiasm. The world gazed upon 
them, and many beholding their work, wondered, des- 
pised it, and perished. But thousands received their 
mission, and were saved. To God, be all the glory. 



CHAPTER V. 



DOCTRINES OF METHODISM. 

Methodism originally promulgated no formal creed — Questions dis- 
cussed in first conferences — A creed subsequently became necessary 
— Doctrines of Methodism esteemed scriptural, and, to a great ex- 
tent, common to all orthodox churches — Doctrine of holiness pe- 
culiar to Methodism — Sadly misrepresented and abused — Practical 
inconsistencies — Numerous theories — The more excellent way. 

Of the doctrines of Methodism, it is necessary to say- 
but little. Our book of discipline, containing the arti- 
cles of our faith, and numerous standard publications, 
are so generally circulated and known, that any thing 
more than a mere allusion to this feature of our subject, 
would only consume the reader's time and patience. 

It is proper, however, to say, Methodism in the be- 
ginning, promulgated no creed, at least none in the 
ordinary acceptation of the term. Of course, Mr. Wes- 
ley and his followers, had some form or theory of faith, 
and were ever ready to give a reason for the hope that 
was in them. Yet they seemed to have a more import- 
ant work to do, than to look after mere forms and 
creeds. 

In the first conferences between Mr. Wesley and his 
preachers, the questions discussed, embraced the nature 
and importance of experimental religion, and the subject 



DOCTRINES OF METHODISM. 



57 



and manner of their ministrations to the people. Re- 
pentance, faith, justification, and holiness, were themes 
dwelt upon at length, and examined with the greatest 
care and simplicity. No ostentation, no assumed titles, 
or imposing forms of speech, marked their proceedings. 
Their chief object seemed to be, to obtain and impart 
instruction, upon those experimental and practical truths, 
which the world were deeply interested to know and 
understand. Other matters, they esteemed of but little 
consequence, and undeserving their attention. 

It was thus, those evangelical views of the gospel, 
which form a prominent feature of our economy unto 
this day, were imbibed, and incorporated in the element- 
ary principles of our system. It was a happy circum- 
stance, that those eno-ao-ed in arran^in^ the materials, 
out of which the superstructure, subsequently was 
erected, gave such preference to those of durability and 
strength. 

In their public discourses, they constantly insisted 
upon the natural depravity of the human heart, the ne- 
cessity of repentance, the means of justification before 
God, and the immediate attainment of holiness of heart 
and life. They consumed no time, and excited no angry 
strife, in contending for matters non-essential. In the 
fullness of their love and zeal for the salvation of sin- 
ners, they went forth preaching everywhere. And 
wherever they went, multitudes, impressed with the 
simplicity of their manners, the purity of their lives, and 



58 DOCTRINES OF METHODISM. 



the power and truthfulness of their doctrine, received 
them as special messengers from heaven, and were saved. 

In the course of time, however, it became necessary 
to give some permanent and tangible form, to the tenets 
these men advocated. As the societies, and those en- 
gaged to minister to them, in word and doctrine, became 
numerous, it was found, in order to preserve the body 
from heresy, there must be some authoritative proc- 
lamation of faith, or in other words, a creed was needed. 
This became emphatically necessary, when these soci- 
eties assumed the position of a distinct religious denom- 
ination, as was the case at the organization of the 
Methodist Episcopal Church, and subsequently, at the 
recognition of the Wesleyan Church. 

Originally, it was required of those who desired to > 
become members of the Methodist societies, simply to 
give evidence of a desire to "flee the wrath to come, 
and be saved from their sins." Since, however, we have 
become, in the true sense of the term, a church, adhe- 
rence to our doctrine, and an avowed willingness to be 
governed by our discipline, are demanded of all, who 
seek a place among us. This requisition is authorized 
by the " fitness of things," and accords with the usages 
of the church in ancient and modern times. 

It is proper, also, to remark, that the doctrines of 
Methodism, by those who hold them, are esteemed 
scriptural, and, to a great extent, are such as are com- 
mon to all orthodox churches. It is true, upon some 



DOCTRINES OF METHODISM. 



59 



unimportant features of doctrine, we differ from our 
brethren of other denominations. But upon all those 
cardinal points, which stand out prominently in the 
Protestant faith, we think with them. The existence 
of God — the Trinity — the Divinity, atonement, resur- 
rection, and ascension of our Lord Jesus Christ — the 
sufficiency of the scriptures as a rule of faith and prac- 
tice — original sin — justification by faith — the resur- 
rection of the dead, and future rewards and punishments, 
are held and taught, not only by the people called Meth- 
odists, but likewise by the entire church. 

There is, however, one doctrine, in a great measure 
peculiar to Methodism. It is that, in which we teach 
the possibility of man attaining a state of grace in the 
present life, in which he will be made free from sin. 
All insist, in the language of holy writ, that " without 
holiness no man shall see the Lord" — that " nothing 
unclean or unholy can enter the kingdom of God." 
A large portion of the christian world, contend 
such a state of grace cannot be attained until death. 
Whether or not, this be a correct assumption, the 
author is not here called upon to say. His business is, 
to show in what sense the doctrine of Methodism, upon 
this point, is peculiar. And, without multiplying words, 
it is enough to remind the reader, we contend this 
state may be attained now — at the present moment. 
Our reasons for this, which of course we consider good 
and conclusive, may be gathered by the reader, as he 



60 



DOCTRINES OF METHODISM. 



passes along. They are drawn from the nature of tlce 
work, and the means by which it is accomplished. 

This doctrine has occasionally been sadly misrepre- 
sented, and abused. In the first place, a great many 
have made professions in reference to their experience 
on the subject, whose practical inconsistencies, have 
given great occasion of stumbling to others. Some 
wild and deluded enthusiast, obtains, what he consid- 
ers the blessing of sanctification ; and, in the excite- 
ment of the moment, proclaims the fact aloud. Such 
a man, at the same time, may possess all the pride, 
irritability, and petulency, incident to persons of his 
temperament. He cannot endure the least contradic- 
tion, but commences admonishing and reproving the 
preachers and others, concerning their coldness ; and 
in the most uncharitable manner possible, passes judg- 
ment upon all who do not happen to be as he is. In 
a short time, the ardor of his spirit is dampened, his 
enjoyments all fail, and the gloom of midnight takes 
the place of noonday. In this latter state he remains, 
until the period arrives to be moved again. And 
thus the same results are repeated again and again. 
These reflections, are justified by numerous instances, 
which might be furnished, were it deemed necessary. 

Another means of abuse in this matter, will be found 
in the numerous theories that have been published ; 
some teaching one thing, and some another. Learned 
and labored essayists have taxed their powers to the 



DOCTRINES OF METHODISM. 



61 



utmost, to explain a subject already glowing with enrap- 
turing simplicity. And almost multitudes of newspaper 
correspondents, gathering inspiration from their own 
experience, have in their turn, advanced something new 
or different from any thing before published. It would 
have been much better for many of these, and for the 
church, had they contented themselves with urging, 
that holiness consists in keeping the two great com- 
mandments — " Thou shalt love the Lord thy God with 
all thy heart, with all thy mind, with all thy soul, and 
with all thy strength, and thy neighbor as thyself." 

The observance of these commandments, whether 
designated sanctification, perfection, holiness, or any 
other kindred term, is a matter of little moment. That 
state of mind and heart, in which a man is prepared 
to render the obedience here required, is beyond all 
controversy, a state of "true holiness." Whether such 
a state, may or may not be obtained, at the time of jus- 
tification — whether instantaneous or progressive — and 
many other similar inquiries, that have been conducted 
with unusual vehemency, are questions of but-little con- 
sequence. Holiness is more a matter of experience and 
practice, than of theory and discussion. "Love" we 
are told by an inspired writer, is the fulfilling of the law. 
And that believer, who exercises this grace, to the full 
extent of his powers, in obedience to these two " great 
commandments," on which "hang all the law and the 
prophets," despite all theories and controversies, may 



62 



DOCTRINES OF METHODISM. 



be said, in the proper sense of the phrase, to be a 
'perfect christian. He who stands in this grace, may 
indeed rejoice in hope of the glory of God, and ex- 
claim — "thanks be unto God who giveth us the vic- 
tory through our Lord Jesus Christ." 

It may be interesting, and perhaps instructive, to 
examine with candor, and in the light of scripture, 
many of the questions, doctrinal and practical, which 
have been discussed in connection with this important 
subject. The "more excellent way," however, it is 
apprehended, is to seek with earnest and believing 
prayer, this great blessing. The time spent in argu- 
ment and discussion, to sustain any particular theory, 
would be much better employed in crying out at the 
"mercy- seat," "create within me a clean heart, 0 
God ; renew within me a right spirit." In this, as well 
as in our justification, " we are saved by grace, through 
faith." And being obtained by faith, we should con- 
stantly look for it. Reader, thou mayest now believe, 
and now be saved from all thy sins. 



CHAPTER VI. 



DISCIPLINE OF METHODISM. 

Two interpretations of term discipline — Three distinct departments- 
Discipline now in nse — First edition published, 1785 — Some of its 
provisions soon abandoned — Fundamental and mandatory features 
— Incidental and advisory — Rule concerning pew churches, etc. — 
Article of faith touching forms and ceremonies — Rule advisory — 
Various arguments — Annual conferences to use their influence, &c. 
— Propriety of making exceptions to the rule — Objections to this 
considered — Numerous and important facts presented — Vitality 
and power of Methodism depend neither upon free seats, or pews. 

The reader's attention will now be directed to the disci- 
pline of Methodism. There are two interpretations which 
may be given to the term discipline. It may be under- 
stood as the published rules and regulations, or the actual 
government of the church, as administered by those 
whose business it is, to see that its provisions are ob- 
served. Some, perhaps, may not, at the first view, 
discover any particular difference between the booh of 
discipline, and the discipline itself. And yet there is, 
in many particulars, a great difference. Both, however, 
to a certain extent, may be understood as the law of the 
church ; one the law of usage, the other that of enact- 
ment. 

Let us contemplate, in the first place, the book or 



64 DISCIPLINE OF METHODISM. 



published discipline. Of course it is designed to confine 
our remarks to the discipline of the Methodist Episco- 
pal Church. To the discipline of the Wesley an con- 
nexion, we shall make but incidental allusions. The 
book to which we invite attention, is a small volume, 
that may be read in a short time. Yet its contents, to 
be properly understood, require diligent, and patient 
study and investigation. It is to be seriously regretted, 
that so few of either our friends or enemies, take time 
to read, much less examine, and understand the prin- 
ciples and measures of our government. Without giv- 
ing themselves the least trouble to know what the 
discipline is, many array themselves against it ; and in 
their zeal to oppose it, will be almost certain to mis- 
represent our economy and usages ; while others, in like 
manner, adopt and approve them, but when assailed, 
are unable to defend them. In either case, true 
Methodism will be misapprehended and injured, more 
or less. 

The discipline contains three distinct departments. 
The first embraces an account of the origin, doctrines, 
and administrative rules of our church. The second 
delineates the ritual, or mode of administering the 
ordinances, and conducting the public worship of God. 
The third department, presents an outline of our tem- 
poral economy, and marks out the boundaries of the 
several annual conferences ; gives directions concern- 
ing the appointment and duties of trustees and stewards ; 



DISCIPLINE OF METHODISM. 



65 



the manner of procedure in building churches, etc., etc., 
etc. The whole opens a field of interesting thought, 
and in many respects, is the best — the most efficient, 
form of church government, known in the world. A 
more wise, or better arranged system of religious and 
moral enterprize, could not have been conceived. Of 
course, like all other human institutions, it has defects 
and imperfections. These, however, may be remedied 
by due attention to circumstances, and a just respect 
for the guidance of Heaven. 

The form of discipline now in use, differs widely from 
that by which the fathers were governed. The " Large 
Minutes, " which contained the "general rules/ ' and 
numerous other regulations, adopted by Mr. Wesley 
from time to time, in his conferences with the preachers 
he employed, were considered the discipline of the 
societies, previous to the organization of the Methodist 
Episcopal Church. The general principles this publi- 
cation embraced, were incorporated into the govern- 
mental arrangements of the church. 

At various periods, as it was found expedient or 
necessary, these rules and regulations were abolished,, 
changed, or improved ; until at length, the form now 
in use, was completed. The first edition of the dis- 
cipline was published in the year 1785, and was bound 
up with what was designated the "Sunday service," 
and a collection of psalms and hymns. The form of 
the "Sunday service," not being in harmony with the 
6c 



66 



DISCIPLINE OF METHODISM. 



views and feelings of the church in general, although 
it was prepared and recommended by Mr. Wesley, was 
soon abandoned. The psalms and hymns were con- 
verted into a separate hymn book. In the year 1787, 
the discipline was entirely remodeled. This work seems 
to have been done chiefly by bishop Asbury. He was 
assisted therein by Rev. J. Diokens. And at subse- 
quent periods of time, as occasion has required, numer- 
ous and important changes and additions have been 
made. The General Conference, for many years past, 
at each session, have appointed a committee, known as 
the committee on revisal. It is the business of this 
committee to consider such modifications or improve- 
ment of our economy, as may be desired by the peo- 
ple, or are deemed just and prudent. In this manner, 
it will be seen, our system of government has gradually 
assumed its present form, and from the beginning has 
been wisely adapted to the wants of the world and the 
interests of the church. To this constant and well-di- 
rected course of innovation and improvement, we are 
indebted for the adaptation, or suitableness of our sys- 
tem ; and to this adaptation, and the zeal and piety of 
the church, under God, we owe our success. 

Had the spirit evinced by those opposed to change 
and progress, guided the dehberations and movements 
of Methodism, instead of now possessing a glory that 
"fills all lands," it would have become long since, 
a feeble, inappropriate, and exhausted system. Its 



DISCIPLINE OF METHODISM. 



67 



introduction into the religious world, and immediate 
results, might have filled a page of the history of 
human affairs; but it would many years ago, have 
ceased to exist as a means of propagating the truth, 
and saving the souls of men. 

There are, however, certain portions of our disci- 
pline, which involve fundamental points of doctrine and 
practice. These can never be essentially changed. 
We advert to the articles of faith, itinerancy, and 
class-meetings. In consequence of the improvement 
of language, the peculiar phraseology in which our 
doctrines are stated, may be changed ; but the doc- 
trines therein taught, cannot. The circumstantial and 
incidental arrangements connected with the itinerancy, 
may be modified ; but the system must continue un- 
impaired. The position of class-meetings, in relation 
to the entire system, may be altered ; but the institu- 
tion itself must continue substantially the same. If in 
these things, any material variation should take place, 
we will be undone. In that event, we shall be " shorn 
of our strength.'' And there may be another people 
raised up, to whom will be committed the soul-inspiring 
work, to which, in the providence of God, we have 
been called. 

There are other portions of our discipline, which, 
from the beginning, have been esteemed advisory. 
These have been observed, or disregarded at discre- 
tion. And although, in some instances, they may 



68 



DISCIPLINE OF METHODISM. 



retain the form of positive enactments; for reasons 
which hereafter will be stated, in the true and proper 
sense of law, they are obsolete. They remain in the 
book, and when and where circumstances make it 
advisable, are observed. We are aware that the 
phrase, "advisory rule," etc., seems to be a paradox. 
But we should remember, the import of words is fre- 
quently determined by their conventional use. Hence, 
opposite as may be the nature of ride and advice, in their 
common accceptation, general usage may sanction and 
approve their combination. But we are not disposed 
to contend about words. Hence, we will permit those 
who differ from us, to gain all they can, by disputing 
about the mere phraseology of the subject. Something 
of greater consequence demands our attention. 

In that part of the discipline which treats of the 
means of grace, public worship, singing, etc., there 
are certain recommendations, or "advisory" regula- 
tions, which are, and always have been acted upon, 
with reference to circumstances. The direction to 
use the form of discipline in the administration of the 
ordinances, and the burial of the dead, and the repeti- 
tion of the Lord's prayer on all occasions of public 
worship, are observed at the discretion of the minister 
in charge, and others, who may conduct the religious 
services of the people. 

We are directed in the discipline, not to permit any 
man to sing with the women, "unless he understands 



DISCIPLINE OF METHODISM. 



69 



the notes and sings the bass, as it is composed in the 
tune book." These, and numerous other directions, 
rules or regulations, although they may be in the form, 
have never been interpreted, acted upon, or understood 
among us, in the sense of the laiv, but as the advice of 
the constitutional authorities of the church. And being 
such, they may be observed or disregarded, as the parties 
advised, judge best and suitable. 

The rule in relation to "men and women sitting 
apart in our congregations/ ' and building "pew 
churches," must be reckoned in the class just men- 
tioned. In the section which sets forth the order to be 
observed in erecting new churches, the following lan- 
guage occurs : "As it is contrary to our economy to 
build houses with pews to sell or rent, it shall be the 
duty of the several annual conferences to use their in- 
Jiuence to prevent houses from being so built in future ; 
and, as far as possible, to make those houses free 
which have already been built with pews." In the 
chapter containing directions to be observed in "public 
worship," this question is asked : "Is there any excep- 
tion to the rule — ' Let the men and women sit apart ? ' 
Answer. There is no exception. Let them sit apart in 
all our churches." 

The enemies of our economy, have frequently urged 
as an objection, the alleged inconsistency, between 
our practice and our rules, upon the points referred 
to. And they have been encouraged to do this, by the 



70 



DISCIPLINE OF METHODISM. 



misguided zeal of some of our friends. It is a fact, our 
discipline directs that men and women shall sit apart 
in all our congregations, and that our churches shall be 
built with free seats. It is also true, that in at least 
three-fourths of the annual conferences, to a greater 
or less extent, these regulations are disregarded. Here 
is apparently a great inconsistency. It is, however, 
only in appearance. The difficulty involved, is in the 
interpretation of the rules and admonitions in question. 
If it be true, that these rules and admonitions are to 
be understood as the law of the church, then, indeed, 
the charge of inconsistency is well founded. But if 
they be esteemed, as it is evident they should be, the 
mere advice or counsel of the constitutional authorities, 
then our course from the beginning, has been perfectly 
correct. Law is, in a measure, absolute, and admits 
no conditions or exceptions, unless they are named, or 
necessarily inferred. Advice, however, has no legal 
force ; and is binding in a moral aspect, no farther than 
its fitness and suitableness are made to appear to the 
persons to whom it is given. All christians, morally 
speaking, are as much required to receive good advice, 
as to obey law. Yet, as before intimated, advice, to be 
of any force whatever, must be shown to be good and 
proper. That the regulations, we now intend to ex- 
amine, and the true import of which we desire to com^ 
prehend, should be understood not as mandatory, but 
advisory, may be proven by the following considerations. 



DISCIPLINE OF METHODISM. 



71 



The inquiry concerning the rule, directing men and 
■women to sit apart in our congregations, occurs, as 
has already been stated, in the section which treats of 
public worship, singing, etc. The doctrine of Meth- 
odism, in reference to modes, rites, and ceremonies 
connected with the services of the sanctuary, may be 
gathered from the twenty-second article of our faith, 
which reads thus : "It is not necessary that rites and 
ceremonies should in all places be the same, or exactly 
alike : for they have always been different, and may be 
changed according to the diversity of countries, times, 
and men's manners, so that nothing be ordained against 
God's word. Whosoever, through his private judg- 
ment, willingly and purposely doth openly break the 
rites and ceremonies of the church to which he be- 
longs, which are not repugnant to the word of God, 
and are ordained and approved by common authority, 
ought to be rebuked openly, that others may fear to 
do the like, as one that offendeth against the common 
order of the church, and w^oundeth the consciences 
of weak brethren. Every particular church may or- 
dain, change, or abolish rites and ceremonies, so that 
all things may be done to edification." 

We have made this quotation at length, that we may 
not be accused of unfairness. In the latter part of the 
article, we are taught, that the usages and ceremonies 
of the church, should not be departed from, or violated 
by any one, through his "private judgment" — that is, 



72 



DISCIPLINE OF METHODISM. 



upon his own responsibility, and without due authority. 
There must be some official, conventional, or authori- 
tative recognition, or sanction of the deviation or 
change, that may be desired. Where this is given, 
the ritual of religion, and the circumstances of public 
worship, may be varied to suit the " diversity of coun- 
tries, times, and men's manners." Such, at least, is 
the teaching of the article of our faith, just quoted. 

We now propose to show, that the rule in question, 
has been disregarded or set aside, in certain circum- 
stances, ever since Methodism was instituted ; and this, 
too, with the knowledge, consent, and approbation of 
all the chief authorities of the church. Perhaps, 
however, it will be said, the rule of which we speak, 
cannot properly be considered one of the rites or 
ceremonies of the church, but is a direction, setting 
forth the manner of their observance. So much the 
better for our argument. This, instead of weakening 
our position, adds to its strength and consistency. For 
if the rites and ceremonies of public worship, as ap- 
pointed and directed by the church, may be changed 
or improved, to meet the various phases of human 
society, and the peculiar exigencies of time, place, 
and circumstances ; then it is clear, the manner of their 
observance may also be modified, or set aside, as 
deemed proper by those concerned. The lesser, of 
course, is not of more moment than the greater. 

In our church, from the time, "beyond which the 



DISCIPLINE OF METHODISM. 



73 



memory of man runneth not to the contrary," there 
have been pew churches, and men and women have 
sat together. This, it is admitted of course, has not 
been the general economy or usage of the church, 
Yet our economy or general usage, has always been 
to permit, tolerate, or endure these things. While, 
therefore, it is conceded it is at variance with our 
economy, as a general custom, or arrangement, to 
build our churches with pews to sell or rent, or for 
men and women to sit promiscuously in our congrega- 
tions ; it is nevertheless contended, it is in accordance 
therewith, to permit exceptions to the rule, tvhenever 
the people desire to make them. The free seat system, 
and the custom of men and women sitting apart in our 
congregations, have always been the policy of the 
church ; but not more so than to permit our members 
to build churches with pews, and families to sit to- 
gether, whenever those concerned, have judged it 
proper to do so. 

Mr. Wesley, and others associated with him, toler- 
ated and endured, it" they did not encourage and en- 
tirely approve, the exceptions referred to. It is true, 
Mr. Wesley did declare, if he should come into any 
new house, and see the men and women sitting to- 
gether, he would immediately go out. Yet afterward, 
he preached perhaps hundreds, if not thousands of 
sermons, in churches where there were pews, and men 
and women sat together. In justice to his memory, 
7 



74 



DISCIPLINE OF METHODISM. 



we make 'the following quotation from his works: vol. 
v, p. 235. It occurs in a record of certain conferences 
between him and the ministers and preachers asso- 
ciated with him ; and was a part of the original disci- 
pline of the societies under his care, in England and 
America. 

The following questions are asked and answered. 
s ' Question 63. Is any thing farther advisable with 
regard to building? Answer. Build all preaching 
houses, where the ground will permit, in the octagon 
form. It is the best for the voice, and on many ac- 
counts, more commodious than any other. Why 
should not any octagon house be built after the model 
of Yarm? Any square house after the model of Bath 
or Scarborough ? Can we find any better model ? 
Let the roof rise only one -third of its breadth. This 
is the true proportion. Have doors and windows 
enough ; and let all the windows be sashes, opening 
downward. Let there be no Chinese paling, and no 
tub pulpit, but a square projection, with a long seat 
behind. Let there be no pews and no backs to the seats, 
which should have aisles on each side, and be parted 
in the middle by a rail running all along, to divide the 
men from the women, just as at Bath. Let all the 
preaching houses be built plain and decent; but not 
more expensive than is absolutely unavoidable : other- 
wise, the necessity of raising money, will make rich 
men necessary to us. But if so, we must be dependent 



DISCIPLINE OF METHODISM. 



75 



upon them, yea, and governed by them. And then 
farewell to the Methodist discipline, if not doctrine too. 
Whereever a preaching house is built, see that lodgings 
for the preachers be built also. 

Question 64. Is there any exception to the rule, 'Let 
the men and women sit apart ? ' Answer. In those gal- 
leries w^here they have always sat together, they may 
do so still. But let them sit apart everywhere below, 
and in all new erected galleries. 

Question 65. But how can we secure their sitting apart 
there ? Answer. I must do it myself. If I come into 
any new house, and see the men and women sitting 
together, I will immediately go out. I hereby give 
public notice of this. Pray let it be observed. 

Question 66. But there is a worse indecency than this 
creeping in among us — talking in the preaching houses 
before and after service. How shall this be cured ? 
Answer. Let all the preachers join as one man, and the 
very next Sunday they preach in any place, enlarge on 
the impropriety of talking before and after service, and 
strongly exhort them to do it no more. In three months, 
if we are in earnest, this vile practice will be banished 
out of every Methodist congregation. Let none stop 
until he has carried his point. 

Question 67. Is there not another shocking indecency 
frequently practiced by men against the walls of a 
preaching house, enough to make any modest woman 
blush ? Answer. There is. But I beg any one who 



76 



DISCIPLINE OF METHODISM, 



sees another do this, will give him a hearty clap on the 
back. 

Question 68. Complaint has been made, that sluts 
spoil our houses. How may we prevent this ? An- 
swer. Let none that has spoiled one, ever live in an- 
other. But what a shame is this ! A preacher's wife 
should be a pattern of cleanliness in her person, clothes, 
and habitation. Let nothing slatternly be seen about 
her ; no rags, no dirt, no litter. And she should be a 
pattern of industry ; always at work, either for herself, 
her husband, or the poor. I am not willing that any 
should live in the orphan house at Newcastle, or any 
preaching house, who does not conform to this rule." 

We do not introduce these things, that the conduct 
of our fathers may appear singular, or ridiculous. But 
rather, to expose the folly of making them sanction 
a custom, reasons for the observance of which, it is 
impossible to find, except in a particular class of cir- 
cumstances. 

There can be nothing more evident, than, that these 
rules and admonitions, were adapted to a rude and un- 
cultivated state of society, and designed to meet the 
special exigency then existing. They answered their 
purpose. And now, that a different state of society 
has obtained, and the relative position of Methodism 
has changed, they may be laid aside, or altered, 
as shall be found necessary. The prohibition of backs 
to the seats) and permission being given for r en and 



DISCIPLINE OF METHODISM. 



77 



women to sit together in the galleries, while at the same 
time, it was not allowed to those who occupied the lower 
part of the house ; and indeed the whole of these meas- 
ures, it is so obvious were advisory, or intended to meet 
a particular exigency, that it is an insult to common 
sense, to suppose any argument necessary to prove it. 
The exigency, or occasion, that induced them, having 
passed away, so far as the Wesleyan Methodists, and 
large portions of the Methodist Episcopal Church are 
concerned, the measures and rules themselves have 
been virtually repealed, or have become obsolete. 

The idea of renting pews or seats, among our Wes- 
leyan brethren, is so common, that there is a regular 
provision made in their discipline for the appointment, 
by the board of trustees, holding a chapel or chapels 
for their use, of one of their number, as a steward or 
treasurer, to receive the seat rents, etc., and dis- 
burse them as directed in the deed by which the prop- 
erty is held. Dr. Durbin gives us to understand, in 
his observations on Wesleyan Methodism in England, 
that the pew system there is in general use. There is 
also an article in their discipline, in which, among other 
duties enjoined, the trustees are directed to collect seat 
rents. And this, as before intimated, is to meet a 
provision of their economy, by which pew or seat 
rents, are recognized as a portion of the regular rev- 
enues of the Connexion. 

All this may be admitted, and yet some will still insist, 



78 



DISCIPLINE OF METHODISM. 



that the occasional use of pews is anti-Methodistic. 
And they will not hesitate to say, that Mr. Wesley, and 
the discipline of the Wesleyan connexion, were also 
inconsistent, and anti-Methodistic. With persons of 
this class, we have no inclination to hold a controversy. 
It must, for the present, suffice to say, Mr. Wesley's 
conscientious deference to circumstances, and the lead- 
ings of Providence, will satisfactorily explain his con- 
duct, and vindicate his good name against such an 
aspersion. In the same manner, we may justify and 
defend the position, in reference to these points, now 
occupied by his sons in the gospel. To this feature of 
the argument, further allusion may be made hereafter. 

That the reader may be assured the views of Mr. 
Wesley, and the position of the English Methodists, 
have not been misapprehended, or unfairly stated, one 
or two incidents in point, may here be named. Dr. 
Newton, when a representative of the Wesleyan Meth- 
odists to the General Conference of the Methodist Epis- 
copal Church, in reply to an inquiry in relation to the 
custom of the body he represented, said "their churches 
were universally pewed, and he did not suppose Mr. 
Wesley disliked it." Dr. Dixon, in responding to a 
similar inquiry, proposed on a different occasion, used 
the following language : "In general, I would say, the 
great Head of the church has left this matter an open 
question, to be settled by the good sense and piety of 
his living church. As far as I know, I now speak the 



DISCIPLINE OF METHODISM, 



79 



sentiments of our people in general ; in fact, we never 
hear any thing on the subject of free churches, as an 
abstract question. The rule respecting free places of 
worship, and the men and women sitting apart, has 
been, in this country, obsolete for many years. My be- 
lief is, it sunk into desuetude gradually. We have no 
rule to supercede the old practice, and it never has 
been made a subject of specific legislation ; each 'place 
adopting, as to pews and free sittings, the principle most 
suited to their own local circumstances. But none of our 
chapels are now entirely free. This practice of erect- 
ing pews in chapels, certainly obtained in Mr. Wesley's 
time. I will give one instance, that of City Road chapel, 
London. This place of worship was built in 1777 ; 
that is thirteen or fourteen years before the death of Mr, 
Wesley, and it teas pewed from the beginning. There 
were unquestionably many others, but I mention this 
one, inasmuch as City Road was, at the time in question, 
the principal chapel in Methodism in this country, and 
is still looked up to as the mother church.' ' 

Having shown that the practice of renting pews, and 
men and women sitting together during the season of 
public worship, wherever the people desire to do so, or 
deem it expedient, is in harmony with the true spirit 
and practice of Wesleyan Methodism, we may now in- 
quire, does it conflict with the custom of the Methodist 
Episcopal Church ? We answer, it does not. 

It has already been admitted, that the discipline 



80 



DISCIPLINE OF METHODISM. 



directs men and women shall sit apart, and our churches 
shall be built with free seats ; and that the several an- 
nual conferences are required to use their influence, to 
make those churches free, already built with pews. 
This is the language of the hook of discipline. But how 
have we interpreted these regulations, and what has 
been the actual discipline of the church ? What have 
been the practical workings of our economy in refer- 
ence to these things ? 

From the beginning, we have had pew churches, 
especially in the extreme eastern conferences, where the 
pew system is in general use. There are pew churches 
in New York, Philadelphia, Wilmington, Baltimore, 
and many other cities and towns, within the bounds of 
those conferences, where the free seat system has been 
generally established. Countenance was given to the 
erection of these churches, by the bisho]Js participating 
in the religious ceremonies connected with laying the 
corner stones of such buildings, and dedicating them to 
the worship of God, when completed. Ministers have 
been appointed to the pastoral charge of congregations 
worshipping in such churches ; annual conferences have 
held their sessions therein ; and in every possible way, 
the church has recognized and approved, or tolerated 
and endured, the exceptions for which we contend. And 
in all our observations, we know of but one instance, in 
which any official action has been employed against 
the measure. We refer to the position of the Ohio 



DISCIPLINE OF METHODISM. 



2 



Conference, first at Columbus, and subsequently in 
Dayton. But, strange as it may seem, it is nevertheless 
true, that at Dayton, the sessions of the conference were 
held in a church where the men and women sat together. 
The bishops who were present, and preached to the 
congregation thus seated, did not say a word to reprove 
or rebuke them. Xor did any of the ministers, who 
conducted the religious services of the occasion, make 
the slightest allusion to the subject. The conference 
passed certain resolutions expressing their views upon 
the general bearing of the question, but studiously 
avoided making any specific local application of the 
report and resolutions which were adopted. And after 
the adoption of the report and the resolutions referred 
to, a minister was appointed to take charge of the con- 
gregation the ensuing year, whose views were known 
to be such, as to give assurance that the people would 
not be molested in the exercise of their rights in the 
case. And such a minister was appointed to this 
church by the bishop and his council, with a full knowl- 
edge of the fact, that the members of said church, in- 
tended to continue to sit promiscuously, etc. This 
purpose was frankly and repeatedly avowed, in a writ- 
ten communication to the authorities, and by personal 
interviews with the bishop, presiding elders, and other 
prominent members of the conference. It was also 
expressly stated, and clearly understood by all con- 
cerned, that no minister would be received by this 



82 



DISCIPLINE OF METHODISM. 



congregation, if it were known to be Ms intention in any 
way, to prevent, or interfere with the wishes of the 
people in this particular. So that despite all the action 
referred to, indirectly the Ohio Conference has counte- 
nanced, and beyond all controversy, has tolerated or 
permitted an instance, by which our position may be 
strengthened and confirmed. 

There is yet one more consideration of importance 
to our argument. It is the fact, that there is not any 
thing necessarily sinful, connected with either the pew 
system, or promiscuous sittings. Of course, no one 
will contend, that herein men violate the law of God. 
Where there is no law, "there is no transgression/' 
And a "thus saith the Lord," prohibiting one method, 
or ordaining the other, cannot be found in all the ora- 
cles of truth. But, beside this, if we contend there is 
any thing necessarily immoral or sinful, in the measures 
we now investigate, we place ourselves in reference to 
almost the entire Protestant church, and the thousands 
and hundreds of thousands of our own brethren, who 
have adopted either, in an exceedingly unpleasant 
position. In a word, we make it appear, by our un- 
charitable judgment, thus rendered, that we alone are 
righteous, and all who differ from us in this trivial 
matter, are sinners — transgressors before God. It is 
apprehended no intelligent man, upon due reflection, 
will be ready to assume such an Ishmaelitish attitude 
as this. If there be any who are willing to take this 



DISCIPLINE OF METHODISM. 



83 



position, we may pity, but cannot stop to dispute -with 
them. Upon minds so blinded by prejudice, argu- 
ment, however conclusive and irresistible, would make 
no impression. 

It may be inexpedient, for various reasons, to adopt 
the pew system as the general usage of the church. 
And so far as it is found to be inexpedient, it becomes 
our duty to avoid it. And there also may be circum- 
stances, in which the free seat system will be found to 
be inexpedient. And so far as this may be the case, 
we are required to set it aside, and adopt something 
more efficient. 

It will perhaps be contended by some, that this 
reasoning would be to the point, and meet the case, 
but for the fact that those associated with us, became 
members of the Methodist Episcopal Church, under- 
standingly and voluntarily. They were, or at least 
they should have been, acquainted with the nature of 
our discipline ; and in joining our communion, they 
assumed all the duties it requires. In this view it 
becomes their duty to observe all the rules and institu- 
tions of Methodism. This is a correct position, and 
might be urged against our view of the question in 
hand, with some force and propriety, but for this con- 
sideration : by our action, local and general, and 
authoritative, we have made the pew system, where 
necessary, a part of our economy. Although it is 
" contrary to our economy to build churches with pews 



84 



DISCIPLINE OF METHODISM. 



to sell or rent," as a general measure, yet to build such 
churches where the people find them necessary ', is, and 
always has been, a part of this economy. 

Finally, if it still be contended, that the rule we are 
now examining, is the law of the church, we will 
answer, that, being a law without a penalty, it is a 
nullity. In regard to other offenses, the discipline is 
explicit. First, there is the general provision, which 
teaches, no person can be expelled the church, unless 
he be guilty of a crime sufficient to exclude a person 
from the kingdom of grace and glory There are a 
few cases named as exceptions, such as attending class- 
meetings — and heresy, joined with insubordination, 
etc. In neither of these particular cases, could the 
individual or society who may desire and prefer a pew 
church, be held to answer. Certainly it will not be 
assumed, that to sit promiscuously, or to use pews in 
our churches, is an offense sufficient to exclude a per- 
son from the kingdom of grace and glory. Such an as- 
sumption would keep four-fifths of the christian church 
out of heaven ; and is too uncharitable and absurd to 
be entertained a moment. We were mortified and 
surprised, to see it intimated, not long since, by a cor- 
respondent, in one of the official papers of our church, 
that persons might be expelled for not obeying these 
regulations. At the time we read the article, we 
thought a strange indictment must be used in such a 
case. If a minister or member of our church were 



DISCIPLINE OF METHODISM. 



85 



summoned to trial for such an offense, the proceedings 
would be singular indeed. Suppose a minister should 
be arraigned and expelled, for countenancing and aiding 
in the erection of a pewed church. He would appeal to 
the ensuing General Conference ; and his appeal would 
be heard and decided upon, in a pewed Methodist 
church ; and the audience listening thereto, would be 
composed of hundreds of Methodists, who perhaps 
have never seen a free seat church in all their lives. If 
members of the church were dealt with in like manner, 
the committee appointed to examine the charge, in all 
probability, would be composed, in part, of men who 
were converted to God, and received among us in such 
a church. How supremely ridiculous and absurd, a 
movement of this kind would be, we will not pretend 
to say. To illustrate our argument, let us introduce a 
case of the kind referred to, with the usual forms of 
church trials. The committe appointed by the minister 
in charge, and the party accused are present. After 
attending to preliminaries, the secretary is requested to 
read the indictment or charges preferred. He proceeds 
with much evident regret and feeling, to read as fol- 
lows : "I hereby charge A. B., a member of the Meth- 
odist Episcopal Church in C, with committing a crime 
'sufficient to exclude a person from the kingdom of 
grace and glory,' in renting and paying for a pew, and 
sitting with his family in said church, during the hours 
of public worship. Signed on behalf of the church, 



86 



DISCIPLINE OF METHODISM. 



D E , Preacher in charge." Would not 

such an allegation, and the consequent proceedings, be 
a shameless insult to the moral feeling and intelligence 
of every man in the country ? In many cases, if there 
could be found ignorance and prejudice enough to push 
matters to such an extremity, the parties accused, 
could plead in defense of their conduct, the fact that 
they were awakened, converted to God, and joined 
the Methodist Episcopal Church in a pewed house, or 
a congregation where families were seated together. 
And now behold, they are to be expelled from the 
church for using the same means by which they were 
brought into her communion. However, it is said, per- 
sons might be arraigned and tried, under the general 
provision made for those cases in which individuals or 
societies, may " inveigh against our doctrine and dis- 
cipline. " But it is evident this regulation contemplates 
a factious, heretical, and turbulent opposition to both 
our doctrines and discipline. Nevertheless, suppose it 
be understood, as applicable to the circumstances above 
stated ; but if so, how could we assume to expel a man 
from the sacraments and church of our Lord Jesus 
Christ, in one section of our work, for doing that, 
which in more than three-fourths of our connexion, 
is tolerated, permitted, encouraged, or endured ? This 
would be unity and harmony of the strangest sort. 
We ought rather to say, it would be an instance of 
the most intolerant and inconsistent administration of 
church government, that can be conceived. 



DISCIPLINE 



OF METHODISM. 



87 



But it is said, also, there may be another way of 
ridding the church of this pestilential evil ; which we 
are told dropped from the wings of a certain spirit, 
whose escape and ascent from the pit, were so vividly 
portrayed a short time ago, in the periodical before al- 
luded to. The writer intimates there may be a kind of 
a wholesale business made of the matter. Whole socie- 
ties may be expelled or cut off. We believe the idea 
is preposterous. And the mind that can seriously en- 
tertain it, has never conceived a just and intelligent 
view of the charitable genius, and God-like mission of 
Methodism. But we apprehend, instances of such 
strange, and maddened folly, are very rare. And, 
furthermore, if all our members and ministers who 
prefer, or permit and encourage the pew system, are 
to be considered "in trespasses and in sin," upon ex- 
amination, there vail not be found enough of the living 
to bury the dead. 

Moreover, if these regulations were the law of the 
church, besides being nullities, they have become obso- 
lete ; inasmuch as they have been violated with perfect 
impunity by members, ministers, bishops, conferences, 
and all the constitutional authorities of the church. 
The judicial and executive departments of our govern- 
ment have practically set them aside, and by their 
conduct have proclaimed them a dead letter. And 
where or when has any bishop, minister, or member, 
been called to an account for so doing ? If the view 



88 



DISCIPLINE OF METHODISM. 



we oppose, be correct, and all the authorities we have 
named, have been engaged in violating the law of the 
church, then, indeed, may we be pitied for our inconsis- 
tency. For many years we have had hundreds of pew 
churches, and hundreds of thousands of our members 
have worshipped in them. The episcopacy have ex- 
tended to them their countenance and approval, by 
preaching therein, and furnishing to the congregations 
there assembled, ministerial oversight and care. And, 
indeed, in every possible way, we have given occasion 
to impartial observers, to conclude, that the rule pro- 
hibiting one measure and recommending the other, has 
been adjudged a merely advisory regulation, and never 
has been esteemed the law of the church. In this 
connection we should keep in view the fact, that the 
administration of the bishops, has been approved and 
indorsed by the General Conference. From these 
considerations, it is inferred that the rule respecting 
the manner in which the people shall sit in our congre- 
gations, as well as the recommendation in relation to 
pewed churches, should be understood not in the sense 
of legal enactments, which demand obedience ; but 
rather as advisory regulations, which may or may not 
be observed, according to the taste and discretion of 
those interested. 

The discipline, however, we are told, requires that 
annual conferences shall use their influence to prevent 
the erection of pew churches within their bounds, and 



DISCIPLINE OF METHODISM. 



89 



make those free already built with pews. This, of 
course, we do not pretend to deny. The direction to 
build with free seats, was added to the section upon 
church building, in the year 1820 ; and so was the en- 
tire clause declaring the use of pews to be contrary to 
our economy. This fact shows that there were pew 
churches in use among us even at that early period of 
our history. Hence, it was made the duty of annual 
conferences, to make them free as far as practicable. 

To properly understand the requirements here made, 
it should be kept in mind, that it is presumed, the an- 
nual conferences are composed of men who are called of 
God to preach the gospel everywhere, and to enter every 
"open door,'' to offer Christ to the souls of men. A 
body of this character, would of course be expected 
to use such means to accomplish their purpose, as are 
in harmony with their boast, that "their 'parish is the 
world." Being ministers of the Lord Jesus, and 
having the spirit that directed the apostles in their 
world-wide mission, they would be expected to do 
nothing, that would in anywise embarrass their appro- 
priate work, or circumscribe their sphere of usefulness. 
Hence, the manner in which this influence is to be ex- 
ercised, is not specifically defined. This is left to be 
determined by their own sense of duty. 

When the annual conferences, so far as the circum- 
stances may require, have used their influence, and 
adopted measures to prevent the building of pew 



90 



DISCIPLINE OF METHODISM. 



churches, and to make those free already built with 
pews ; and the result desired, has not been obtained ; 
what course then should be adopted ? We must not 
forget it is possible, for the conferences to use their in- 
fluence in these matters, in vain. After all they can 
do, in the way of argument and persuasion, the people 
may differ from them, in their judgment of what is 
best calculated, in this respect, to promote the glory 
of God, and the interests of Methodism. In such an 
event, what should be done? Should the ministry 
abandon such churches, and refuse to preach to the 
congregations having these preferences, the gospel of 
life and liberty? Could those who claim to be the 
successors of John Wesley, decline to render minis- 
terial service to an " assembly of faithful men/' or the 
greatest sinners, simply because they have adopted a 
custom, prevalent in a large proportion of the religious 
denominations of Christendom? No, verily. The 
duty of Methodist preachers, in all such cases, evidently 
would be, to go to the people and direct them in the 
way to the land of rest. 

Our discipline, and the true spirit of our institutions, 
make it our duty to go where the people want us, and 
are willing to hear and support us. The action of the 
Ohio Conference, some years ago, in reference to the 
church at Detroit, is in point. It was known that this 
was a pewed house ; still, the conference deemed it 
proper, to advise that the property be secured by a 



DISCIPLINE OF METHODISM. 



91 



disciplinary deed. And haying done this, a minister 
was appointed to take charge of the congregation wor- 
shipping there. The pew system continued in use, and 
is practiced there unto this day. Nevertheless, they 
have been supplied with a minister, and remain in fel- 
lowship with us ; prospering and increasing in truth 
and love. 

In this manner, we carry out the true design of our 
economy, and discharge our duty to God, the church, 
and the world. And there is no other method, in 
which we can succeed in persuading those who err, to 
come back to the good and right way. This is the 
proper method for an annual conference to "use their 
influence." 

If, however, after doing all this, as in the case just 
cited, an annual conference should find their influence 
not sufficient to induce the people to follow the advice 
suggested by the discipline, what then should we do ? 
Without hesitation, we would say, continue to preach to 
them the word of God. Nothing that it is possible and 
proper for a body of ministers of Christ to do, would so 
certainly convert their brethren from error and sin. In 
all questions of this character, argument and persua- 
sion, are of greater force than absolute enactments; and 
love is more powerful than law. Our chief business is 
not to contend about measures of a prudential charac- 
ter, and circumstantial utility; but to "preach Christ, 
and him crucified,' ' to them who are willing to receive 



92 



DISCIPLINE OF METHODISM. 



us. If we cannot persuade them to hear us, in refer- 
ence to the matter in dispute, as we may prefer or de- 
sire, we should, nevertheless, furnish them with the 
means of grace, and the bread of life. This we should 
do, if we had opportunity, to a congregation of idola- 
ters or Catholics — Presbyterians or Quakers — and 
Lutherans or infidels, or any other class. The question 
of the mode of sitting, while they might be willing to 
hear us, is of the most trifling import. In making the 
above allusion, of course, we will not be understood 
as intending to make any comparison between the 
several parties named. Our-design is to show, that it 
is our duty as ministers of Christ, and the successors 
of the apostles and of John Wesley, to go and preach 
in every place the people are willing to accept our ser- 
vices. With our brethren of other churches we hope 
always to have the most unreserved fellowship ; and we 
bid them God speed in their " work of faith, and labor 
of love." 

Let us, for the sake of argument and illustration, 
suppose a case. A company of brethren, influenced 
by just and equitable motives and views, or possibly 
by prejudice, resolve to build a house in which to wor- 
ship God. Inasmuch as they would not afflict or offend 
their brethren, they quietly and peaceably separate 
from them; and for various reasons, proceed to con- 
summate their purpose to build a pewed church, not- 
withstanding the advice of the discipline, and the 



DISCIPLINE OF METHODISM. 93 

influence of the annual conference. The church is com- 
pleted. A congregation has been collected. Measures 
have been taken to provide ample means for the sup- 
port of a minister. The authorities of the church are 
assured that the property may be secured for the use 
of our ministry, to preach therein the word of God, 
and administer the sacraments. And the people im- 
ploringly exclaim, come to us, and teach us the way of 
salvation. In such a state of facts and circumstances, 
what would be our duty, as servants of Christ, and 
ministers of the Methodist Episcopal Church ? The 
gospel and Methodism would require us promptly to 
enter such an "open door/' and use all possible efforts 
to persuade our fellow men to turn from the way of 
transgressors, and fear God. The glory of the min- 
istry is, to save as many souls as they can. The pre- 
cise manner in which the people may prefer to sit, in 
listening to us, is a question of very small consequence 
indeed. If they will hear and support us, our duty is 
plain and imperative ; and may not be neglected for so 
trifling a consideration, without justly incurring the 
displeasure of Heaven, and the pity or scorn of man- 
kind. 

Perhaps, however, it may here be said, that the free 
seat system, and the rule advising men and women to 
sit apart in all our congregations, are in accordance 
■with the economy of Methodism ; and that this econ- 
omy, upon due trial, has been found efficient and 



94 



DISCIPLINE OF METHODISM. 



successful. And, according to an old maxim, it is 
best to " let well enough alone." This is very true. 
But it is important at this point, that we keep in mind 
what, as we before have stated, has been the economy 
of Methodism? It is apprehended we have shown 
our economy has always tolerated and used pewed 
churches. The pew system, where deemed necessary, 
is not, as many seem to apprehend, a novelty or inno- 
vation. It has always been practiced by us, where 
our people have preferred it. 

But we would inquire, is there any conflict with the 
free seat system, in the mere fact of a pewed church 
being erected in any particular place, where it may be 
desired or supposed to be necessary, and supplied with 
a minister ? It seems this, after all, is the true point 
at issue — the main feature of the controversy. Those 
opposed to any and all exceptions to the rule, must 
sum up here. Here is all their force. They contend 
that the discipline requires the free seat system to be 
observed everywhere, and that, consequently, it is the 
duty of the ministers and members of our church, 
to oppose, to the utmost extent of their power, their 
brethren connected with all such congregations. And 
the vehemency with which, from time to time, the 
merits of the case have been discussed, would lead to 
the conclusion, that the exceptions would destroy the 
general rule ; or, that the occasional use of pews in our 
church, would overthrow the free seat system. But 



DISCIPLINE OF METHODISM. 



95 



surely this is a great mistake, There have been more 
or less pewed churches among us for half a century ; 
and yet the free seat system, as the general usage of the 
church, remains unimpaired. That portion of the laity 
who desire pewed houses of worship, have never given 
evidence of any disposition to make war upon the free 
seat system. They do not desire that churches and 
congregations already established, should change their 
present custom. The great object to be accomplished, 
is, to afford an opportunity to the ministry of the Meth- 
odist Episcopal Church to preach the gospel of the 
Redeemer to those who, in all human probability, will 
not hear them any where else than in a pewed church. 
There are hundreds of thousands, who all their lives 
have been accustomed to the pew system, and who 
cannot be induced to worship with us, because of the 
method of seating our congregations. Our proposition 
is to establish occasionally, and only when and where 
desired by the people, a congregation, in which the 
prejudices and preferences of these persons may be 
accommodated. They are invited and, urged to enjoy 
the privilege of sitting with their families, in almost 
every church of the land. And by yielding a little in 
this respect, there certainly will be as many free seat 
churches. The only difference will be, that we shall 
have more pewed houses. How, in that case, any 
material injury will arise to the general system, by 
stepping aside therefrom, as we always have dom, and 



96 



DISCIPLINE OF METHODISM. 



supplying the congregations having such preferences, 
with the word of God, and the sacraments of Christ, 
cannot easily be conceived. 

It is alleged, however, that if the exception be per- 
mitted in one congregation, others will claim a similar 
privilege ; and thus, in a short time, all our people will 
be led away from the paths of the fathers. In reply 
to this, it may be said, the most certain method that 
could be adopted to multiply pew churches, almost 
without number, is to persist to oppose, with unchari- 
table reflections, and arbitrary action, the views and 
wishes of the people. It matters not how much supe- 
rior the free seat system may be to pews. Whenever 
we use opposition so unreasonable as that which selects 
arbitrarily a particular locality, in which to enforce a 
regulation, that by the uniform and most authoritative 
action of the church, has been adjudged advisory, there 
will be found on the part of the people, an overwhelm- 
ing resistance, to pacify which, will require something- 
more than here and there a pewed church. Of course 
this is but an opinion. It is, however, an opinion that 
is amply sustained in the history and progress of the 
republican feeling, which forms so important an ele- 
ment in the structure of American society. To offer 
a temptation to our people to arise in the majesty of 
their strength, and demand an entire change in our 
economy — a demand which the ministry could not 
resist, it would only be necessary to make it a matter 



DISCIPLINE OF METHODISM 



97 



of history, that for the sole 'reason, tha.t the majority of 
the members of an annual conference, deemed it im- 
proper to have a pewed church "within their bounds, 
the congregation "worshipping in such a church, were 
denied a privilege, claimed and enjoyed without mo- 
lestation by the laity, whereever they have desired it. 
This statement is made, that we may look to an issue 
no candid mind can fail to perceive. The author, there- 
fore, would respectfully suggest, that the best measure 
to preserve the free seat system, and other important 
features of our economy, would be without further strife, 
to receive such congregations, send them a minister to 
look after their spiritual wants, and provide them with 
the institutions and ordinances of Christianity, as held 
and observed by our church. This being done, all 
excitement may be allayed ; and ministers and people 
will "pursue the even tenor of their way/' 

If the recognition of such a church, were calculated 
to produce a tithe of the desire and demand for change, 
that would result from a refusal to provide for those 
congregations who prefer the pew system, ministerial 
oversight and care, then, indeed, every friend of our 
peculiar system, might tremble for the result. Whether 
we are willing to heed it or not, the laity of the Meth- 
odist Episcopal Church, are seizing with avidity the idea, 
that "the voice of the people is the voice of God." And 
nothing is more certain, than that this voice would be 
immediately aroused by the arbitrary exercise, on the 
9 



98 



DISCIPLINE OF METHODISM. 



part of the ministry, of even a constitutional prerogative. 
The effect of such usurped tyranny none can imagine. 
And the people once aroused, there would follow a de- 
mand for change that might produce a revolution, which 
would leave scarcely a vestige of the original system. 
The friends of Methodism, should therefore, now, more 
than at any former period, keep in remembrance, the 
deference always paid by our illustrious founder to 
expediency. His expediency, we admit, never permitted 
him to sacrifice principle ; yet, where the salvation of 
souls was concerned, like St. Paul, he became "all 
things to all men ; " and used every method to do good, 
the emergency demanded. If we walk in his footsteps, 
the result will be all that is desired, and no serious in- 
jury will occur to any part of our system. We may 
add, at this point, that the reasons which induce us to 
adopt the free seat system, may, in some circum- 
stances, also suggest the use of pews. The free seat 
system is used by us, chiefly because it affords us an 
opportunity to preach to many who otherwise would not 
hear us at all. This, we apprehend, is in every sense, 
a good and sufficient reason. And it is equally so 
when applied to congregations who prefer to use pews. 
If they will not adopt the free seat system, but persist 
to use pews, inasmuch as by so doing we may be the 
means of saving many who otherwise will not hear us, 
it is our duty to go to them in the name of the Lord, 
and guide them in the way to heaven. 



DISCIPLINE OF METHODISM. 



99 



Another question here arises. Inasmuch as the use 
of pews, etc., can be sanctioned Methodistically, only 
by expediency or necessity, who is to determine the 
question, that such a church is expedient or necessary? 
The ministry or the laity ? Both, undoubtedly. The 
laity make original inquiry, and present the fact of 
necessity; the ministry judge simply of the action 
taken by the people. In the case supposed, such a 
church however has already been built, and occupied 
by a congregation. The question of necessity, there- 
fore, so far as under the control of the people, has 
been decided. They have determined, from their 
knowledge of all the circumstances, that a pew church 
is demanded. And who can better judge of this mat- 
ter, than the persons immediately interested ? 

The inquiry on the part of the people having been 
settled, it remains for the ministry to discuss simply 
the propriety of preaching to them the word of God. 
And surely this is a very plain question. In a certain 
sense it is all on one side. For if the use of pews, etc., 
in such a case be wrong or erroneous, what more effi- 
cient means of correction can we find, than the gospel 
of our Lord Jesus Christ. And if preaching this gos- 
pel, would be likely to establish them in the use of this 
system, it is right they should be established. So that 
in any event, we should take the pastoral oversight of 
them as those "who must give account." If Method- 
ist preachers ever serve such a congregation as regular 



100 



DISCIPLINE OF METHODISM. 



pastors, it is necessary that they do it in a pewed 
church. Hence, in this, and all similar cases, a pew 
church is necessary. And it was precisely this kind of 
necessity, ascertained and acknowledged in the manner 
we have stated, which excused or justified our brethren 
in the East in the adoption of the pew system. The 
correctness of this reasoning is so obvious, as to need 
no further comment. 

Perhaps some may say, the judgment of the annual 
conference was, that it was not necessary to build such 
a church. That may or may not be. The fact that it 
was built, etc., closes the case in that direction. The 
decision, from which there can be no appeal, has been 
announced to the world. And in making up our judg- 
ment of the necessity involved, we must confine our 
inquiries to the action had by the people, merely as a 
question of fact. The ministry cannot go back and 
examine or determine its expediency. All we have to 
do, to learn our duty, is to ascertain what has been 
done in the premises by the people. If, however, the 
annual conference should anticipate, and take prospect- 
ive action, condemning pew churches, promiscuous sit- 
ting, etc., as needless, injurious, and fatal to the " purity 
and integrity" of Methodism, how then would the case 
stand ? What in such a state of facts would be the 
duty of all concerned ? We reply, inasmuch as the 
declaration of an opinion, or the passage of mandatory 
and exclusive resolutions, when subsequently contrasted 



DISCIPLINE OF 



METHODISM. 



101 



with facts as they are developed, would only prove such 
action to have been hasty and unadvised, the people, 
on the one hand, should insist upon the enjoyment and 
exercise of their rights ; and on the other, the ministry 
should be ready to do their duty. 

Pew churches were built in Philadelphia, Baltimore, 
Boston, Wilmington, and in all the principal cities and 
towns throughout the extreme East. The persons who 
decided the necessity for these churches, did not solicit 
permission of the bishops, conferences, or any other 
authority of the church, to build them. And when 
built, the conferences in whose territory they were 
erected, did not go behind the fact that they were built, 
and examine the question whether they were necessary 
or not. All that either the episcopacy or the confer- 
ences did, in any of the instances here cited, was 
simply to consider the expediency of sending them a 
minister to preach and exercise discipline over them. 
And in every case, the decision was in accordance with 
the preferences of the people. And to us it seems, it 
could not have been otherwise. Had they pursued 
any other course, how could they have justified their 
conduct before God or their fellow men ? He would 
have condemned, and they would have despised them. 

Methodist preachers frequently, and justly, boast of 
their high and broad commission, to go out into all the 
world, and preach the gospel to every creature. They 
proclaim to mankind, that to this great and glorious 



102 



DISCIPLINE OF METHODISM. 



mission, they have been called of God, and moved by 
the Holy Ghost. The command to go out into all the 
world, and preach, etc., they must of course, under- 
stand to mean, that they shall employ all their time in 
going wkereever Providence may open their way, and 
preach the everlasting gospel to the perishing souls of 
men. Should they decline an opportunity to do this, 
simply because the men and women choose to sit 
together, or prefer to give a liberal support to those 
appointed to minister to them, would such an excuse 
relieve them of the guilt of a grievous and fearful wrong 
in the sight of God, or shield them from the contempt 
and unmitigated scorn of the liberal and enlightened 
spirit of the age ? 

To the positions taken in the foregoing pages, it is 
frequently objected, that the exceptions contended for, 
impair the energy and success of Methodism. The 
reader will please observe, that the relative merits of 
pews and free seats, are not now under consideration. 
It is a matter of no consequence to our argument which 
is the better system. The point in discussion regards 
simply the fitness and propriety of making exceptions to 
the general method, when and where, in the judgment 
of the people it may be necessary. That these excep- 
tions have heretofore done us any injury, in any par- 
ticular, cannot be shown. The progress of the Sunday 
School cause, the diffusion of missionary zeal, the inter- 
ests of literature, and the success of all the enterprizes 



DISCIPLINE OF METHODISM. 



103 



of Christianity, in those churches and conferences, 
where these exceptions have been made, have been 
equal to, if they have not far surpassed, the results 
that have obtained in other portions of our work. 

Let us examine a few facts bearing upon the question. 
Facts in this connection are of immense consequence, 
and should be viewed with the greatest candor. The 
pew system, we have seen, is in general use among the 
Wesley an Methodists. In all the numerous benevolent 
and religious enterprizes of the age, the zeal and suc- 
cess of our English brethren far surpass ours. Their 
efforts in the cause of missions, the education of the 
poor, and every other good and commendable cause, 
are truly astonishing. In all these things, they are far 
in advance of us. And when we contemplate the 
order, regularity, and efficiency of this church, we do 
not hesitate to say, that it is the best — the most suc- 
cessful, and judicious arrangement of religious effort 
on the face of the earth. There is nothing to compare 
with it in life and energy, either in the old or the new 
world. It is not designed to make any comparison or 
allusions, to disparage the zeal and efficiency of Amer- 
ican Methodism. Our object is to show, that whatever 
other injury our brethren of England suffer from the 
adoption of the pew system, their benevolence and moral 
enterprize are not thereby enfeebled or impaired. The 
number of their members, including those in foreign 
missions, as we may gather from their last annual 



104 



DISCIPLINE OF METHODISM. 



minutes, was about four hundred and seventy thousand. 
They raised for missionary purposes alone, more than 
five hundred thousand dollars ; or over one dollar for 
each member. In round numbers, our membership 
amounts to six hundred and seventy thousand. Our 
missionary collections, last year, amounted to nearly one 
hundred and ten thousand dollars ; not quite sixteen cents 
for each member of the church. Their liberality in all 
other respects, is fully equal to that exhibited in the 
missionary cause. Despite the pew system, they man- 
ifest great care for the oppressed and unfortimate ; and 
do more to relieve the destitute, and promote the hap- 
piness and social elevation of the poor, than any other 
religious body in the world. The support they give to 
their ministers when in the effective work, or superan- 
nuated, bears about the same relation to that given to 
our ministers and families, as their missionary contribu- 
tions do to ours. Nor are the English Methodists de- 
ficient in spirituality. Their pe-culiar devoutness in the 
house of prayer, will enable us to recognize them 
where ever we may see them. There is a regularity in 
their mode of life- — a uniformity in their religious 
character, which makes them efficient and eminently 
useful. The great liberality of the Wesleyans cannot 
be explained by their wealth. We are abundantly more 
wealthy. But their system of operations is more ener- 
getic, although encumbered with pews, and hence it 
accomplishes greater results. 



DISCIPLINE OF METHODISM. 105 



Let us however contemplate a few facts connected 
with Methodism in this country. The increase of our 
membership for the last conference year, as reported 
in our General Minutes, was nearly twenty -eight thou- 
sand. In the twenty-nine annual conferences of our 
church, there are at least iv:erdy-one in which the pew 
system is tolerated, and partially, or generally adopted. 
The increase in these conferences was about sixteen 
thousand. In the remaining eight conferences, the in- 
crease was nearly twelve thousand. Several of those 
last mentioned, are the largest in our church, and are 
located in a region of country, to which, from those 
first spoken of, there is, and has been for many years, 
a constant tide of emigration. And no small propor- 
tion of their increase may be thus accounted for. 

In ISew England, where pews or "family sittings,' ' 
are in general use, from the year 1810 to 1820, the 
population increased nineteen and one-third, and Meth- 
odism, ninety-two per cent. From 1820 to 1830, the 
population advanced seventeen and one-half, and Meth- 
odism ninety-eight and one-half per cent. From 1830 
to 1840, the population increased fourteen, and Meth- 
odism eighty-five per cent. Since that time the numer- 
ical strength of Methodism has improved as much in 
those portions of our work, where the pew system, etc., 
have been tolerated or adopted, as elsewhere. 

Without intending to offend, or make any invidious 
comparisons, another fact may here be introduced. It 



106 DISCIPLINE OF METHODISM. 



is this. The increase of Methodism in the capital of 
New England, within the last fifteen years, has been 
four hundred per cent, greater, than in the city, pro- 
perly styled, the Queen of the West. We speak of 
the increase in proportion to the progress of the popu- 
lation. This increase embraces the number of mem- 
bers, building churches, and other items of advance 
and improvement. The number of probationers ad- 
mitted into the New England Conference during the 
past year, was, in proportion to the membership, seventy- 
jive per cent greater than in the Ohio Conference. 

Another fact deserving notice, is the ease with which 
our church expenses are met where the pew system is 
used. Upon examining the annual minutes, the reader 
will be astonished, to learn how small a congregation 
will support a minister. Societies, containing not more 
than forty or fifty members, will sustain a station, and 
do it well. These facts, all the circumstances taken 
into the account, warrant the declaration that the suc- 
cess and improvement of Methodism, have been in no 
wise impaired, by either the partial, or general use of 
pews. 

In the conferences where the pew system is partially 
or generally used, thirty per cent, of the claims of our 
superannuated preachers, and the widows and children 
of deceased preachers, were paid last year ; in the re- 
mainder, only nineteen per cent. In the former, the 
missionary collections amounted to nearly eighteen cents 



DISCIPLINE OF METHODISM. 



107 



per member ; in the latter, only a little over thirteen. 
In five of the annual conferences, where the pew sys- 
tem is more the general usage of the church, than an 
exception thereto, the amount collected for missionary 
purposes averaged about twenty-seven cents for each 
member. The greatest average in other portions of 
the work, in a similar number of conferences, was 
about fourteen cents. The Genessee Conference paid 
into our missionary treasury, thirty; New York East, 
twenty -nine ; Providence, twenty - seven ; New England, 
twenty -sev en ; East Genessee, twenty -four ; North Ohio, 
twenty-two; and the Ohio Conference twenty-one cents for 
each member of the church within their bounds. The 
reader may rely upon these statistics. They were 
collected from the ' ' General Minutes;" and upon 
examination, it is believed, will prove to be correct. 
However, should there be any doubt, the authority 
just quoted, can easily be consulted. 

This exhibition of facts certainly destroys the force 
of the objection they are presented to meet. The 
reader will keep in mind we are not contending for the 
use of the pew system as the general method of our 
church. Hence, these facts are not introduced to make 
converts to what is improperly denominated a new order 
of things ; but exclusively for the purpose of answering 
the objection already mentioned. If it be said that 
they make it appear, the pew system is the best, the 
most efficient ; we will simply reply, facts are stubborn 



108 



DISCIPLINE OF METHODISM. 



things, and their influence is beyond our control. 

"What effect they may have we cannot pause to inquire. 
Justice to the subject in hand, demanded they should 
be brought out. We may say further, the success and 
vitality of Methodism, depend but little upon the pew 
system, or the free seat system. The former, when 
necessary, is as truly Methodistic and efficient as the 
latter. The life and power of our economy, unless we 
have been sadly deceived, are derived from a higher 
source than either of them. We owe our success to 
the influence of the Spirit of God upon the hearts and 
minds of our ministry and membership ; inducing the 
one class to preach the pure word of God, with zeal 
and simplicity, and the other, to pray in sincerity and 
faith, that the kingdom of God may come, and over all 
prevail. In this state of things, whether our people be 
convened in a dreary barn or a splendid religious edi- 
fice, — whether they sit apart or promiscuously, — 
whether they rent or sell pews with fine cushions, or 
occupy seats "without backs, and with a long rail 
separating the men from the women ; " indeed, whether 
they sit or stand, will be of but little consequence. The 
God of salvation will be with us, and smile upon the 
work of our hands. Glorious success will mark our 
career, and despite all the murmurings of unbelieving 
croakers, we shall be led on by the Lord of hosts, to 
battle and to victory. 

As it is not designed to advocate the adoption of the 



DISCIPLINE OF METHODISM. 



109 



pew system or "promiscuous sitting, " as the general 
'policy of ike church, it is not deemed necessary to 
notice the objections frequently urged against both, 
farther than may be requisite in the discussion of the 
propriety of their occasional use. Which of these sys- 
tems may be best suited to any particular locality, is 
left by the author, to be determined by those whose 
position gives them a better opportunity to judge. His 
object has been to show, that by the adoption of either, 
the discipline of Methodism is not infringed upon, nor 
is its consistency and unity affected. Except so far as 
this is concerned, whatever may be his particular views 
or personal preferences, is of but little consequence to 
himself or others. Whenever the people may need, 
or desire any modification of our general custom, in 
reference to these things, the authorities of the church 
will give due attention to the subject, and take such 
action as may be necessary. Whether or not the time 
has come for this, it is not pretended to say. Yet it is 
as clear as the light of noonday, that the period is 
upon us, in which the laity of our church will insist 
upon the right, to do in all these matters as they may 
prefer. This is a right they always have freely exer- 
cised, and which until very recently, has never been 
questioned, but in every way possible, has been sanc- 
tioned and approved. 

Those of our ministers and people who object to the 
use of pews, simply because, as they allege, in so doing 



110 



DISCIPLINE OF METHODISM. 



we depart from the original rule, should keep in re- 
membrance that the said original rule, not only advised 
men and women to sit apart, but also prohibited the 
use of backs to the seats. Notwithstanding all their 
conscientious devotion to ancient Methodist law and 
usage, these persons find no serious objection to splen- 
didly furnished pulpits, or church edifices of the most 
improved modern style. To be consistent, they should 
insist upon all the minute details of these regulations, 
as we have quoted them on a former page. 

The arguments and allusions occasionally used in the 
investigation of this subject, deduced from excited 
fears of aristocratic pre-eminence, jealousy for the 
rights and interests of the poor, and devotion to the 
principles of old-fashioned Methodism, need no particular 
notice. They involve a species of demagogueism and 
bigoted fanaticism, which will do no great injury, save to 
the parties driven to the necessity of using them. The 
employment of such artful methods to attract public 
favor and gain the support of the multitude, may suit 
a brawling and crafty politician ; but in a subject of 
the character of that which we have just considered, 
and among ministers of the gospel of Christ, they are 
highly improper, and in exceedingly bad taste. 



CHAPTER VII. 



EPISCOPACY. 

Various grades of ministry — Episcopacy — Not a superior order — A 
mere office — Scripture argument — Testimony of the fathers — Ap- 
pointing power safely lodged with the episcopacy — Should be inde- 
pendent, but responsible. 

The ministry of the Methodist Episcopal Church is 
composed of bishops, elders, and deacons. The bish- 
ops are not a distinct or superior order, and are above 
elders only in office. It is true, the form and ceremony 
of their ordination, might be so construed as to lead to 
the supposition, that they are considered a third, or 
higher ministerial order. In the opening prayer of 
this service, the following language is used : ' 'Almighty 
God, giver of all good things, who by thy Holy Spirit 
hast appointed divers orders of ministers in thy church, 
mercifully behold this thy servant, now called to the 
work and ministry of a bishop." Then, again, as the 
elected person kneels, the bishops and elders lay their 
hands on his head, and the officiating bishop says : 
" Receive the Holy Ghost, for the office and work of a 
bishop in the church of God, now committed unto thee 
by the imposition of our hands, in the name of the 



112 



EPISCOPACY. 



Father, and of the Son, and of the Holy Ghost.* ' 
These, and other similar passages which occur in the 
ceremony, unless carefully explained, would seem to 
teach that our episcopacy is considered among us a 
separate and higher ministerial order. The doctrine of 
Mr. Wesley, however, and our church, from the begin- 
ning has been, that bishops and elders, or presbyters, 
are one and the same ministerial order, and the bishopric 
is merely a superior office. 

This view is not, as just intimated, novel or merely 
presumptive, but long established and abundantly cor- 
roborated, both by scripture and the testimony of the 
fathers. And we may add, it is a question which has 
been thoroughly discussed. A critical and labored 
examination of all its relations and bearings, has been 
made by the most distinguished theological writers of 
the age. Hence, we will not be expected to introduce 
any additional facts or arguments — any thing more 
clear and conclusive, than that already accessible to 
the reader. All that we aim to do, is to glance at the 
subject, and induce the careful study of more extended 
theories, than would comport with the design of the 
present volume. If we accomplish this, our purpose 
is served. Hence, we ask a candid and patient perusal 
of the following observations. They are concise, and 
we hope to the point. 

The word bishop occurs five times in the New Tes- 
tament ; and in every instance is so used, as necessarily 



EPISCOPACY. 



113 



to be understood as synonymous with presbyter. Pres- 
byter and bishop, as will be shown, are convertible 
terms, and applied indiscriminately to the same persons. 
In Acts xx, 17, it is said that St. Paul, ' 'from Miletus 
sent to Ephesus, and called the elders of the church." 
After speaking of his labors and doctrine, and the evil 
that might befall him at Jerusalem ; and assuring them 
that he was free from the blood of all men, because he 
had not shunned to declare the whole counsel of God, 
he says: "Take heed, therefore, unto yourselves, and 
to all the flock, over the which the Holy Ghost hath 
made you overseers, to feed the church of God, which 
he hath purchased with his own blood." The word 
here translated " overseers," in the original, is precisely 
the same as that which elsewhere is rendered " bishop." 
It is therefore evident, that the same persons, who in the 
seventeenth verse, by St. Luke, are denominated elders, 
are here, by St. Paul, called "overseers," or "bishops " 
Both of these men were inspired, and hence, both were 
free from error. And yet, beyond all controversy, 
they applied both of the titles named, to the same 
persons. 

The salutation of the epistle to the Philippians, is 
addressed "to all the saints in Christ Jesus, which are 
at Philippi, with the bishops and deacons." If there 
were three orders in the christian ministry, how came 
the apostle here to mention but two — the highest and 
lowest ? If it be insisted that he meant by the term 
lOe 



114 



EPISCOPACY. 



bishops, all that is contended for by those who entertain 
opinions which conflict with ours, then the passage 
proves too much to serve their purpose. The term is 
used in the plural. And th':s one fact is fatal to their 
theory. There could, in their sense and understand- 
ing of the term, be but one bishop of the church at 
Philippi. There might, however, be many elders. 

Chrysostom, early in the fifth century, in comment- 
ing upon this passage, says: "How is this? Were 
there many bishops in the same city ? By no means. 
But he calls the presbyters by this name ; for at that 
time, this was the common appellation of both." It is 
also said, that the celebrated Polycarp, about the year 
140, sent an epistle to this very church, in which he 
exhorted them " to be subject to the presbyters and dea- 
cons." St. Paul names the bishops and deacons; and 
Polycarp, the presbyters and deacons. This circum- 
stance can be explained, or accounted for, only by 
understanding the terms as synonymous, and applied in 
common to the same persons. 

In the epistle to Titus i, 5-7, the following passage 
occurs : "For this cause left I thee in Crete, that thou 
shouldst set in order the things that are wanting, and 
ordain elders in every city as I had appointed there ; if 
any be blameless, the husband of one wife, having 
faithful children, not accused of riot, or unruly. For 
a bishop must be blameless, as the steward of God; 
not self-willed, not soon angry, not given to wine, no 



EPISCOPACY. 



115 



striker, not given to filthy lucre, " etc. The language 
of the apostle here, is without force or propriety, un- 
less we understand the term elders and bishops to 
apply to the same persons. He apprises Titus that he 
left him in Crete to ordain elders in every city, and 
points out to him the qualifications necessary for the 
office. And as an inducement to vigilance in this par- 
ticular, he says a bishop must be blameless, etc. There 
would be neither good sense or suitableness in the 
passage, upon any other supposition, than that St. Paul 
referred to the same persons, in both instances in which 
the terms are used. 

In the third chapter of the first epistle to Timothy, 
St. Paul describes in order, first, the character of a 
bishop, and then that of a deacon. If there had been 
another class, between bishops and deacons, the apos- 
tle certainly would have mentioned it here. In a for- 
mer part of the epistle he speaks of the presbytery, and 
subsequently adverts to the elders, or presbyters who 
rule well. It is hence concluded, there were originally 
but two ministerial orders : one beino* called indiscrim- 

7 o 

inately elders, presbyters and bishops ; the other des- 
ignated deacons. 

Our Lord, in the first epistle of Peter, ii, 25, is 
called the Shepherd and Bishop of our souls. He is the 
Great Shepherd of the flock, and provides for their sup- 
port and security. He also is the Bishop of our souls ; 
the supreme Overseer of the church. To Him only is 



116 



EPISCOPACY. 



the title in this sense to be applied. It is blasphemous 
to apply it thus, to any mere man. 

The apostle says, in this same epistle: "The elders 
which are among you I exhort, who also am an elder. 
Feed the flock of Christ which is among you ; taking 
the oversight thereof/' etc ; that is, fulfill the duties 
of overseers or bishops. The apostle calls himself an 
elder ; and those whom he exhorts to perform the work 
of bishops, he styles elders. The inference is perfectly 
plain and natural, that the apostle designates himself 
and his brethren, bishops and elders, or presbyters, at 
pleasure. The term rendered bishop, is derived from 
the Greek language. Presbyter is of Jewish origin. 
Hence the apostles, when addressing Jewish christians, 
used the latter ; and when writing to Gentile converts, 
they employed the former. 

If, as many contend, there be more than two orders 
in the christian ministry, then the scriptures are by no 
means a safe and infallible guide to truth. A mind 
unbiassed by prejudice, and open to conviction, could 
receive no other impression, from the uniform language 
of holy writ, than that the apostles understood and 
taught, that elders or presbyters, in respect to minis- 
terial order, were equal with bishops. Upon any other 
hypothesis, the scriptures are calculated to mislead and 
deceive us. 

A writer of some celebrity, sums up the scripture 
argument upon this topic, in the following able and 



EPISCOPACY 



117 



conclusive manner: "That the terms bishop and pres- 
byter, in their application to the first class of officers, 
are perfectly convertible, the one pointing out the very 
same class of rulers with the other, is as evident as 
the sun shining in his strength. Timothy was in- 
structed by the apostle Paul in the qualities which 
were to be required in those who desired the office of 
a bishop. Paul and Barnabas ordained presbyters in 
every church they had founded. Titus is directed to 
ordain in every city presbyters, who are to be blame- 
less ; the husband of one wife. And the reason of so 
strict a scrutiny into character is thus ordered ; for a 
bishop must be blameless. If this does not identify 
the bishop with the presbyter, in the name of common 
sense what can do it? Suppose a law, pointing out 
the qualifications of a sheriff, were to say — A sheriff 
must be a man of pure character, of great activity, 
and resolute spirit ; for it is highly necessary that a 
governor be of unspotted reputation, etc., the bench 
and bar would be rather puzzled for a construction, 
and would be compelled to conclude, either that some- 
thing had been left out in transcribing the law, or that 
governor and sheriff meant the same sort of an officer; 
or, that their honors of the legislature, had taken leave 
of their wits. The case is not a whit stronger than 
the case of presbyter and bishop in the epistle to Titus. 
Again, Paul, when on his last journey to Jerusalem, 
sends for the presbyters of Ephesus to meet him at 



118 



EPISCOPACY. 



Miletus, and there enjoins these presbyters to feed the 
church of God, over which the Holy Ghost had made 
them bishops. It appears, then, that the bishops to 
whom Paul refers in his instructions to Timothy, were 
neither more nor less than plain presbyters. To a man 
who has no turn to serve, no interest in perverting the 
obvious meaning of words, one would think that a 
mathematical demonstration could not carry more sat- 
isfactory evidence.' ' 

An abundance of proof to sustain our position might 
be adduced from the "fathers." Volumes of the most 
clear and decisive testimony, might be gathered from 
this source. But this is not necessary ; the word of God 
is the final arbiter in all questions of this character. 
Here is the only and sufficient rule of our faith. To 
this we have appealed ; and by it, we are willing to 
stand or fall. 

However superfluous it may appear, in view of the 
position just stated, we solicit the reader's attention 
to the following testimonials ; commencing with Clement 
of the first century, who wrote an epistle of rather ex- 
traordinary note, to the Corinthians. In this epistle he 
mentions but two orders in the ministry. He says : 
"the apostles, preaching in countries and cities, ap- 
pointed the first fruits of their labors to be bishops and 
deacons, having proved them by his Spirit." He then 
goes on to say, "it were a grievous sin to reject those 
who have faithfully fulfilled the duties of their episcopal 



EPISCOPACY. 



119 



office ; " and adds immediately, ' 1 blessed are those pres- 
byters who have finished their course, and entered upon 
their reward." An eminent Episcopalian says : H Cle- 
ment himself was not even aware of the distinction 
between bishops and presbyters — which in fact he uses 
as synonymous." 

The testimony of Polycarp, of the second century, 
has already been given. Justin Martyr, his cotempo- 
rary, in speaking of the modes of worship in the first 
churches, names but two orders of ministers. To these 
might be added page after page. But it is not neces- 
sary. To do this, might exhaust the reader's patience ; 
and could be of no essential service, in as plain and 
practical an inquiry, as that which we design. 

According to numerous authorities, the title of bishop, 
began to be exclusively appropriated to the presbyter 
or elder, who presided in the consultations, or meetings 
of the presbyters of each church, some time during the 
second century. Jerome of the fifth century, speaks of 
this in the following significant language : "A presby- 
ter, therefore, is the same as a bishop; and, before 
there were, by the instigation of the devil, parties in 
religion, and it was said among different people, I am 
of Paul, and I of Apollos, and I of Cephas, the 
churches were governed by the joint counsel of presby- 
ters. But afterward, when every one accounted those 
whom he baptized, as belonging to himself and not to 
Christ, it was decreed throughout the world, that one 



120 



EPISCOPACY. 



chosen from among the presbyters, should be put over 
the rest, and the whole care of the church should be 
committed to him, and the seeds of schism to be taken 
away." Nor was the opinion we advocate contradicted 
until late in the sixteenth century. This is a remark- 
able and well-authenticated fact. 

But notwithstanding, as already intimated, we can 
give no countenance to those views of episcopal pre- 
eminence, which create a third ministerial order in the 
church, superior to deacons and elders, we must insist 
that our bishops, are in the true apostolic succession, 
and are elevated to their office, without any violation 
of scripture precept and example, and in accordance 
with the usages of the primitive church. 

We are aware that the office of apostleship, was, in 
many respects, peculiar; and those who rilled it, pro- 
perly speaking, have had no successors. The apostles 
were inspired by the Holy Ghost, and appointed to the 
special work of completing the canon of scripture. 
They had absolute authority to establish and superin- 
tend the church, appoint pastors, excommunicate 
offenders, and determine, infallibly, all matters in 
controversy, respecting either doctrine or discipline. 
They also, for the confirmation of their doctrine and 
authority, were favored with the power of working 
miracles-. In these respects, they can have no 
successors. 

But, if, as some contend, there be such a thing as a 



EPISCOPACY 



121 



regular succession of ministers, from the apostles down 
through each subsequent age and century, what would 
it avail ? The ministry connected with such a suc- 
cession, would not, in preaching the word and admin- 
istering the sacraments, confer grace upon the receivers, 
without the aid of the Holy Spirit. Judas received 
from the hands of our Lord himself the consecrated 
emblems ; and Simon was baptized by apostolic hands. 
Both were hypocrites and traitors of the deepest hue. 

Still, there is a sense in which there is a regular 
succession in the christian ministry, from the apostles 
down to those, who now preach Christ by the authority 
and sanction of Heaven. A true successor of the apos- 
tles, is one who teaches the doctrines they taught, and 
is " called of God and moved by the Holy Ghost to 
preach the word." And every minister of the Lord 
Jesus Christ, whatever may be his name or office in 
the church, who has been converted and baptized from 
on high, and goes forth with a " single eye" to the 
glory of God, to save sinners, is in the true succession; 
and may be called a genuine apostolical minister. How 
fully the eminent and godly men, who at present fill 
the episcopal office among us, answer to this descrip- 
tion, their works and labors of love abundantly testify, 
They have in abundance, seals to their ministry, and 
their epistles, may be " known and read of all men." 
We should be truly grateful, that since the oro*aniza- 
tion of our church, this office has never yet been 
11 



122 



EPISCOPACY. 



reproached or dishonored by an unfaithful incumbent. 
Our bishops have been men of great moral worth, and 
in every respect, have proven themselves worthy the 
confidence reposed in them. But we must not enlarge 
here. Our business is rather to speak of the office, 
and not of the men who fill it. 

A bishop is constituted properly by the election of 
the General Conference. The question is asked in our 
discipline, " How is a bishop to be constituted ? Ans. 
By the election of the General Conference, and the 
laying on of the hands of three bishops, or at least 
one bishop and two elders." Again, it is asked, "If 
by death, expulsion, or otherwise, there be no bishop 
remaining in our church, what shall we do? Ans. 
The General Conference shall elect a bishop ; and the 
elders, or any three of them, who shall be appointed 
by the General Conference for that purpose, shall 
ordain him according to our form of ordination.' ' The 
episcopacy, therefore, to all intents and purposes, is 
constituted, or created by the General Conference. 
The ordination service, is a mere formal recognition, 
or proclamation of the fact, that the person concerned, 
by his brethren and fellow-laborers, has been promoted 
to the honorable and responsible office of a bishop. 

Formerly the powers of the Methodist episcopacy 
were much greater than at the present time. Beside, 
the authority now vested in them, they received and 
decided appeals from the preachers and the people. 



EPISCOPACY. 



123 



No person could be ordained bishop, elder, or deacon 
without their consent ; except in case of death, expul- 
sion, or otherwise, there should be no bishop in the 
connexion. Xo preacher was permitted to publish a 
book, without episcopal consent and approbation. 
These important prerogatives were at different periods, 
wisely transferred to the General, annual, and quar- 
terly conferences. 

The duties of the episcopacy are to preside in our 
conferences ; with certain restriction, fix the appoint- 
ments of the preachers ; in the intervals of the annual 
conferences, change, receive, and suspend preachers as 
necessity may require, and the discipline directs ; to 
travel at large through the connexion ; oversee the 
spiritual and temporal business of the church ; ordain 
bishops, elders and deacons; decide questions of law; 
point out a course of reading and study, to be pursued 
by candidates for the ministry, etc., etc. Although the 
bishop decides all questions of law in annual confer- 
ences, his decision may be appealed from to the Gen- 
eral Conference. The application of the law is with 
the conference. A bishop has no vote in either the 
quarterly, annual, or General Conferences. He is 
amenable to the General Conference, who may expel 
him, not only for immorality, but also for improper con- 
duct. Improper conduct, as spoken of in our discipline, 
is understood to mean a small offense below a crime. 
In cases of immorality, the discipline directs the course 



124 



EPISCOPACY. 



to be adopted with the offender. It differs from that 
enjoined with reference to our members and preachers, 
in being more summary and rigorous. 

The power of appointing the preachers was originally 
exercised by Mr. Wesley. His peculiar position as the 
father of the whole family, gave him, in many respects, 
absolute authority. This, however, he could not, of 
course, transfer to another. Hence, in the matter of 
making the appointments for the preachers in our 
church, as well as in all other respects, he directed that 
our bishops should be responsible to the Conference. 
If, therefore, the bishops should oppress or "lord it 
over God's heritage/ ' under the general charge of 
"improper conduct/' they can be held to account, and 
punished as their offense may deserve. 

The appointing power is necessarily vested in the 
episcopacy. This necessity grows out of our itinerancy. 
In view of the numerous and marked advantages of 
this feature of our economy, the people have yielded 
their right to choose their minister, and the ministry 
have surrendered the right to select their congrega- 
tion or field of labor. The latter must go where they 
are sent, and the former receive those appointed to serve 
them. In this arrangement, which of the parties make 
the greatest sacrifice ? We answer, beyond all contro- 
versy, the ministry. Great as some may deem the sac- 
rifice made on the part of the people, it is trifling, 
compared with that made by the ministry. 



EPISCOPACY. 



125 



The appointing power must of necessity be lodged 
some where. And where could it be so safely vested 
as in the episcopacy? It could not, without serious 
difficulty, be exercised by a committee of the clergy, 
or of the laity, or of both combined. The episcopal 
office, by the constitutional provisions of our govern- 
ment, is placed beyond the reach of any improper in- 
fluence from either the laity or the ministry. Hence, 
the bishops, in the legitimate exercise of their prerog- 
ative, are equally interested to promote the welfare and 
prosperity of both. ISTo local preference, or personal 
feeling, can control their action, unless indeed they 
should be the vilest and worst of men. There is no 
temptation to oppress either the men who labor, or those 
on whom their labors are bestowed. In either case, 
they could gain nothing but censure, ill will, and dis- 
trust; whereas, it is as necessary to their personal 
enjoyment as to their official success, to have the confi- 
dence and co-operation of both. 

But we have said the appointing power is necessarily 
vested in the episcopacy. It would be impossible to 
keep up the itinerancy, if the preachers were permitted 
to make or choose their own appointments. Several 
preachers might select the same place. This most cer- 
tainly would be the result. Kor would it answer for 
the people to select their minister. Many congrega- 
tions might request the services of the same man. This, 
of course, would be the case with all the most inviting 



126 



EPISCOPACY. 



and desirable fields of labor, and the more popular and 
talented of our preachers. The following views are 
substantially correct : 

"Such are the tendencies of human nature, that the 
largest societies would be disposed to choose the most 
popular men, and the more popular preachers would 
be likely to reciprocate the disposition. The wealthier 
would thus keep always the best preachers, and the 
gifts of the ministry would not be distributed. One 
important advantage of the itinerancy would hereby be 
lost. 

The less able preachers, kept by the above course in 
the feeble appointments, w^ould sooner or later be 
starved out, or compelled to retire to their work-shops 
and ploughs, and a large portion of our work be aban- 
doned. This is a result that we can hardly now avoid. 
The least relaxation would render it uncontrollable, 
and thus, as we have said, one-third of our appoint- 
ments soon be destroyed, and much of our moral 
energy gone. We soberly believe that this result would 
ensue in a very few years after such an arrangement 
of the appointing power. 

Many societies would be liable to choose the same 
man, and many men the same place ; who shall then 
decide ? And if even there could be devised a mode of 
determining such cases, yet if the itinerancy is to be 
maintained in fact and not merely in name ; if these 
changes are to be as frequent and as extensive as they 



EPISCOPACY. 



127 



now are, what a scene of negotiation, strife, and disap- 
pointment must be kindled every year or two in the 
societies ? Would not these inevitable consequences 
more than counterbalance the advantages of such an 
abortive itinerancy ? Would it not be better to turn 
Congregationaiist entirely, and at once?" 

In such a position of affairs, it is evident, some per- 
son or persons must have authority to make the appoint- 
ments, or all the endless and perplexing confusion just 
alluded to must ensue. And who could be selected for 
this work, so well prepared to protect the interests in- 
volved, and render justice to all the parties concerned, 
as those men who, because of the nature and circum- 
stances of their official trust, must almost of necessity 
be guided hj proper motives, in determining the various 
questions committed to their charge. 

The episcopal prerogative, we would also observe, is 
designed to be a conservative agency, protecting alike 
the ministry and the membership ; and hence, it is 
placed beyond the control of either. Neither party 
can consistently, with the spirit of the Methodist dis- 
cipline, in any way interfere with, or embarrass the 
episcopacy. Except in a constitutional manner, even 
the General Conference may not make inquiry, or call 
it to account, in this particular. Hence, the episco- 
pacy, although not an irresponsible, is an independent 
part of our system. It was doubtless this view of the 
subject, that induced the passage of the following pre- 



128 



EPISCOPACY, 



amble and resolution at the last General Conference : 
"Whereas, in some instance, or instances, annual 
conferences have advised our bishops not to appoint 
the same person to the office of presiding elder for two 
terms in succession, and have also advised them not to 
reappoint any one to that office, who has served two 
terms therein ; and whereas, stick advice is regarded 
as an unsuitable interference with the duties and respon- 
sibilities of the episcopacy ; therefore, resolved, That 
it is the sense of this conference that our bishops 
should not be restrained or embarrassed by any such 
advice on the part of an annual conference.' ' It is 
clear, from the construction and phraseology of the 
foregoing preamble and resolutions, that the highest 
ecclesiastical body of our church, disapprove any and 
all interference with the episcopacy, even by an an- 
nual conference, save in those cases where the disci- 
pline provides for conference action. No resolutions of 
an annual conference, therefore, can legally restrain, 
or direct the episcopacy. In certain cases, referred to 
in the discipline, the authority of the bishops to make 
special appointments, is based upon the recommenda- 
tion of an annual conference. The fact that such 
exceptions are named, the genius and spirit of our 
institutions, the action of the General Conference just 
quoted, and the usage of the church in all her past 
history, make it clearly appear, that an annual con- 
ference has no right, in any way, to restrain, direct, 



EPISCOPACY, 



129 



control, or embarrass the episcopacy in their appro- 
priate work of fixing the appointments of the preachers. 
And an attempt to do anything of the sort, directly or 
indirectly, should be discountenanced, and resisted 
promptly, and with the greatest energy, as a measure 
fraught with the most disastrous tendencies. If an 
annual conference may do that which is here con- 
demned, the laity also may pass resolutions, instructing 
and advising the bishops in various matters connected 
with their administration. And, in such a case, it 
would not only be their privilege, but likewise their 
duty, so to do. Whenever the episcopacy shall become 
accessible to influences from this source, the people 
should insist upon participating in its control. 

However, it will be a sad and un propitious event in 
our history, when any interference with the episcopacy, 
of a formal character, emanating either from the 
preachers or the people, shall be tolerated or regarded 
by them. Nothing scarcely they could do, would so 
certainly shake the confidence of the church in the 
propriety and fitness, or security of their official trust. 

The department of cur government now under con- 
sideration, to retain its integrity and efficiency, and 
render general satisfaction to preachers and people, 
must be free from all such unconstitutional influences. 
The work of making the appointments, must be under 
the exclusive management and direction of the bishops. 
Even the advisory counsels of the body of the pre- 



130 



EPISCOPACY. 



siding elders, commonly designated the cabinet, cannot 
come between them and the people, without exciting 
wide-spread disapprobation and strife. The people, it 
is believed, are entirely willing to confide all these 
matters to the bishops ; provided these venerable men 
are permitted to act in reference to them, according to 
their own judgment, and with reference to the law and 
usage of the church. 

The great majority of the preachers, also, are equally 
true in their devotion to this feature of our economy. 
A large share of the dissatisfaction among us, in refer- 
ence to appointments, arises, not so much from the 
difficulties and privations of the work, but from the 
fact, that an irresponsible agency is sometimes suspected 
of an unfair, or perhaps it would be better and more 
becoming to say, unconstitutional interference with the 
stationing authority. This interference however is 
unfair, because it is unconstitutional. There is no prin- 
ciple, revealed or methodistic, by which it can be sus- 
tained. Hence, the parties affected and injured by its 
use, may complain, and should denounce it. 

To make this part of our system work with harmony 
and comparative ease, all that is necessary, is to pro- 
duce the conviction, that the bishop has made the 
appointments without any influence or control of the 
character just named. Then, however great the sac- 
rifice involved, all will be satisfied, if not delighted. 
The preachers persuaded that the general interests of 



EPISCOPACY. 



131 



the work have been consulted, notwithstanding, in some 
instances, their fields of labor may not be the most 
inviting and pleasant, will cheerfully, and in hope of 
God's blessing, prosecute their toil, and earn a rich 
reward. The people assured that their wants have re- 
ceived due consideration, and their wishes have been 
gratified, so far as could be the case, with an itinerant 
ministry, will receive those sent to them as messengers 
from Heaven. And in this manner, our operations will 
progress with harmony and success ; otherwise, mur- 
muring and distrust must ensue. 

The reproaches of our adversaries concerning the 
dangerous and tyrannical powers entrusted to our 
episcopacy, it may, in conclusion, be added, cannot be 
sustained by appealing either to the legal or constitu- 
tional provisions by which it is recognized, or the prac- 
tical developments of the system. The former abounds 
in the most judicious and effective checks and re- 
straints; the latter, save in the exceptions intimated, 
furnishes a multitude of facts to relieve this feature of 
our institutions, of all the insinuations and aspersions 
heaped upon it, by suspicious and designing men. 

It cannot, of course, be denied, that occasionally our 
bishops have been led astray by crafty and unworthy 
advisers. Being men as liable to err as others, they 
may be deceived, and incorrectly judge the talents and 
qualifications of their brethren, and the condition and 
necessities of the places to which they are sent. Hence, 



132 



EPISCOPACY. 



there have been a few instances, in which both the 
people and the preachers have been aggrieved, and 
have had just ground for dissatisfaction and complaint. 
Yet, even in cases of this character, where the true 
design and intent of our disciplinary regulations upon 
these points, have been kept in view, there has been 
but little more than a temporary exhibition of unpleas- 
ant feeling. The excitement has been but momentary, 
and matters have soon assumed their ordinary position. 

Our chief difficulty in relation to the episcopacy, is 
not that it has too much or too little power, but occa- 
sionally it has been overawed in its operations, and 
deprived of that independence with which it is invested 
by the discipline. In such a state of things, the office 
may be esteemed a dangerous source of oppression to 
all concerned. If we cannot have an independent epis- 
copacy, it would be infinitely better to have none. 

The office of a bishop has recently excited much 
attention. Various modifications have been suggested. 
To us, however, it seems no material change is neces- 
sary, provided it be freed from' all the incumbrances 
at which we have hinted. Hence we are inclined to the 
opinion that the episcopacy, as constituted and guarded 
by the discipline, is sufficiently vigorous and entirely 
secure. It needs, if properly understood, and permitted 
to carry out its legitimate functions, no further restric- 
tions or additional powers. However should the event 
already deplored, come to pass, it is impossible to tell 



EPISCOPACY. 



133 



what will be needed, or what will be done. No one 
can anticipate to what extent, in that case, the demand 
for retrenchment and reform may be carried. The 
great mass of the people and the preachers, feeling 
their wrongs and beholding their danger, from a posi- 
tion in which they cannot be resisted, will demand re- 
dress. And very probably, infatuated with the idea 
of progress and novelty, their efforts to improve and 
abolish, will not cease, until every peculiarity of our 
system has been annihilated. 

With great deference to the judgment of " older and 
wiser heads/' we would suggest, that the episcopal of- 
fice should be filled by men who have learned from 
experience, the difficulties and privations of an itiner- 
ant life. They who know nothing of these, may ex- 
press surprise, that men professing to be called of God 
to the work of the ministry, should in any case com- 
plain of ill fare, hard usage, or grievous toil. There 
is something splendid in the theory that men are ready 
to remove annually with large and expensive families 
hundreds of miles, and endure the sufferings of a 
homeless wanderer's life, to preach Christ and offer 
salvation to the world. But when reduced to prac- 
tice, it will be found a method of labor by no means as 
desirable, as many at a casual glance suppose. The 
enthusiasm of youth, and the piety of riper years, 
while " distance lends enchantment to the view," may 
behold in the work of an itinerant minister much of 



134 



EPISCOPACY. 



interest and excitement. It certainly is a sublime in- 
stance of the hallowing effects of revealed religion 
upon the selfishness of the human heart, that a man 
gives himself up wholly to such a work, and make 
the sacrifices it involves for the good of his fellow men. 

But it must not be supposed that those engaged in 
this work, never become weary — that they who make 
these sacrifices, feel no pom J or in other words, it 
must be kept in mind that a traveling Methodist 
preacher is a man. When enfeebled or exhausted, 
discouraged or dismayed, aggrieved or overwhelmed, 
he needs consolation, support, sympathy, and relief. 
In many respects, no one can become thoroughly ac- 
quainted with these things, except by active personal 
efforts in the field. To be understood, they must be 
performed and endured, as well as studied and ob- 
served. 

Perhaps it will be said, and truthfully too, that a 
minister's reward is in heaven. This, we would reply, 
may also be said of every good man. Nevertheless, his 
work is on earth. Hence, we speak of what he is, and 
what he does here. In this aspect of the question, 
there certainly is some propriety and suitableness in the 
suggestion we have made. 

The right which we have surrendered to the episco- 
pacy, is one of great importance and magnitude. And 
that they may comprehend the nature of the trust 
committed to their care, and feel for those whose work 



EPISCOPACY 



135 



they appoint, it is necessary that they themselves 
should know what it is to 2:0 out into the "highways 
and hedges," and bear all the grievous burdens of the 
regular work. For the want of this practical knowl- 
edge, it is very easy to chide and admonish those who 
give the slightest indications of dissatisfaction with the 
lot assigned them. Abstract views of duty, uninflu- 
enced by a familiar acquaintance with the circumstances 
in which its requisitions must be met, will always lead us 
astray. Hence, we deem it important, that those ele- 
vated to the responsible office of a bishop in our church, 
should know the nature and bearings of the system, 
which gives them authority to command, and makes it 
the duty of their brethren to obey. They should un- 
derstand how to serve at the post of submission, as well 
as to direct and govern from the place of pov:er. They 
should know what it is to go, as well as how to send. 
This, it seems to us, is necessary, for a judicious and 
equitable exercise of the powers with which they are 
intrusted. 



CHAPTER VIII. 



PRESIDING ELDERS. 

Origin of the office — Of great utility — Want of confidence therein — 
Causes of dissatisfaction — Reasons for making the office elective — 
Proposition to abolish the office considered — General reflections. 

Another, and very important office in our system of 
government, is the presiding eldership. All the elders 
in our church were originally presiding elders. In the 
" bishops' notes/' appended to the discipline, published 
in 1796, the origin of this office, and the reasons for its 
institution, are thus explained: "Mr. Wesley informs 
us in his works, that the whole plan of Methodism was 
introduced, step by step, by the interference and open- 
ings of Providence. This was the case in the present 
instance. When Mr. Wesley drew up a plan of gov- 
ernment for our church in America, he desired that no 
more elders should be ordained in the first instance than 
were absolutely necessary, and that the work on the 
continent should be divided between them, in respect to 
the duties of their office. The General Conference 
accordingly elected twelve elders for the above pur- 
poses. Bishop Asbury, and the district conferences, 
afterward found that this order of men was so neces- 
sary, that they agreed to enlarge the number, and give 



PRESIDING ELDERS. 



137 



them the name by which they are at present called, and 
which is perfectly scriptural, though not the word used 
in our translation ; and this proceeding afterward re- 
ceived the approbation of Mr. Wesley. 

In 1792, the General Conference, equally conscious 
of the necessity of having such an office among us, not 
only confirmed every thing that bishop Asbury and the 
district conferences had done, but also drew up, or 
agreed to the present section for the explanation of the 
nature and duties of the office. . The conference clearly 
saw that the bishops wanted assistants ; that it was im- 
possible that one or two bishops, so to superintend the 
vast work on this continent, as to keep every thing in 
order in the intervals of the conference, without other 
official men to act under them and assist them. And 
as these would only be the agents of the bishops in 
every respect, the authority of appointing them, and of 
changing them, ought, from the nature of things, to be 
in the episcopacy. If the presiding or ruling elders 
were not men in whom the bishops could fully confide, 
or, on the loss of confidence, could exchange for others, 
the utmost confusion would ensue. This also renders 
the authority invested in the bishops of fixing the extent 
of each district, highly expedient. They must be sup- 
posed to be the best judges of the abilities of the pre- 
siding elders whom they themselves choose. And it is 
a grand part of their duty to make the districts and the 
talents of the presiding elders who act for them, suit 
12/ 



138 



PRESIDING ELDERS. 



and agree with each other, as far as possible. For it 
cannot be expected, that a sufficient number of them 
can at any time be found, of equal talents, and therefore, 
the extent of their field of action must be proportioned 
to their gifts." 

The presiding elders are chosen, stationed, and 
changed by the bishops. They are not permitted to 
remain on the same district for more than four years. 
After serving the usual term, they cannot be returned 
to the same district for six years. It is their duty to 
travel and preach through their appointed field of 
labor. In the absence of the bishop they take charge 
of all the elders, deacons, preachers, and exhorters in 
their districts. During the intervals of the annual 
conference they change, receive, and suspend preach- 
ers, as the state of the work demands, and the disci- 
pline directs. 

In case no bishop be in attendance at an annual 
conference, they may be appointed by letter from the 
bishop, or elected by the conference, to preside, etc. 
They have the general oversight of the spiritual and 
temporal business of the church. They decide all 
questions of law before a quarterly meeting confer- 
ence. But their decision may be appealed from to the 
president of the ensuing annual conference. They call 
together all the official members of a circuit or station, 
and preside in the quarterly conferences. They are 
also required to give all the information they can, by 



PRESIDING ELDERS. 



139 



letter or otherwise, to tlie bishop, concerning the state 
of the work in the territory committed to their super- 
vision and care. 

The office has doubtless been one of great utility. 
The presiding elder, as he makes his quarterly visita- 
tions among the people, has a fine opportunity to en- 
courage his ministerial brethren in their work, confirm 
the faith of the church, and correct any irregularities 
of conduct that may be found in his district. His 
counsel in the administration of discipline, and the ex- 
position of error and false doctrine, may be of incal- 
culable service to preachers and people. By constantly 
traveling through his district, and having frequent and 
confidential intercourse with the ministry and member- 
ship of the church, he is prepared to inform the bishops 
of the talents and usefulness of the former, and the 
wants and preferences of the latter. Thus the office 
may become a useful and important auxiliary in the 
work in which we are engaged. 

Rev. Abel Stevens, in treating of this office, makes 
the remarks that follow: "The presiding eldership is 
a combination of the most effective official functions. Its 
incumbent is a traveling evangelist, and travels on the 
largest definite scale. His preaching among the 
churches of his district is not casual, or by sufferance, 
but regular and authoritative, an official duty. What, 
now, we ask, might not be the achievements of a 
mighty man of God in such a sphere ? How might he 



140 



PRESIDING ELDERS. 



go from church to church sounding the evangelic 
trumpet, advocating the great interests of the age, and 
leading on the subordinate ministry from victory to 
victory ! Assuredly, if such a function is not useful, 
the fault must be more in the officer than in the office. 

Further : he has official oversight ' of all the elders 
and deacons, traveling and local preachers, and ex- 
horters ' on his district, to gr:e them counsel respecting 
their ministerial conduct, direct their studies and labors, 
reprove their faults, and adjust their differences. As- 
suredly, a man of capacity and energy may find here 
an enviable field of usefulness ; his district may be a 
line of battle, whose whole movement is at his com- 
mand. How many recruits may he rally into the 
ministerial corps ! how may he impress the apostolic 
character on the youthful evangelists under his guid- 
ance ! how cheer them in the hour of despondence, 
inspirit them in the day of declension or indolence, 
and guard them in the time of excitement and revival ! 
Such an office might certainly befit an apostle. 

Again : he has charge of the administration of dis- 
cipline throughout his district. He is ' to take care that 
every part of our discipline be enforced.' He is to 
preside at the trials of local preachers, and in the court 
of appeals. His office supposes him thoroughly ac- 
quainted with the discipline of the church ; many of 
the preachers on stations and circuits may, from their 
youth or habits, be deficient in this important knowl- 



PRESIDING ELDERS. 



141 



edge. A defect in the administration of discipline, 
especially in cases of trial or dispute among brethren, 
may devastate a whole church. How important, then, 
is that office which extends its supervision over all such 
cases, which presents at the altar of every church, in 
cases of exigency, the mature experience and skill of 
sanctified age, to advise and moderate parties, or, if 
need be, adjudicate their appeals ! How much discord 
and ruin may it not prevent ! 

'By keeping/ says a venerable authority, 'a watch- 
ful eye over all the traveling and local preachers in the 
district, administering advice and admonition as occa- 
sion may require, a presiding elder may restrain irreg- 
ularities in their early stages ; correct small offenses 
before they ripen into evils which would disgrace the 
church, and injure the cause ; and thereby prevent 
many of the charges and trials which otherwise would 
fall upon individuals to their injury, if not their ulti- 
mate ruin/ 

But still further : he presides in the quarterly con- 
ferences, and thus has a periodical examination of all 
the financial and other interests of the charge. Its 
official management, its fiscal difficulties, its pastor, 
local preachers, exhorters, class-leaders, and stewards, 
its past success, and its means for the future, all come 
under his review and influence on these occasions. 
Not only at these regular periods, but at all times and 
places on his district, can he officially interpose for the 



142 



PRESIDING ELDERS. 



welfare of the church. Does a difficulty arise between 
the preacher and people ? The presiding elder steps 
in to remove it. Does a schism occur, threatening the 
quiet or the existence of the church ? He is the official 
mediator between the parties. Does the pastor fail in 
health or apostatize ? He provides a substitute. Does 
a difficult case of discipline occur? He comes as ad- 
viser or judge of appeals. Is a new church projected ? 
He counsels in regard to its execution, its deed and its 
means. Do young men of talent appear to be called 
to the ministry of the word? He examines them, 
directs their preparation, and assigns them fields. Is 
not this a sphere for the largest ability and usefulness ? 
And when it is considered that a great proportion of 
our ministry is composed of young men, and that it 
receives little, if any, training before the period of 
actual service, such an official oversight becomes 
doubly important. 

The presiding eldership is a necessary auxiliary to 
the episcopacy in making the annual appointments. 
This is its highest necessity. We have shown the im- 
possibility of a successful itinerancy based on annual 
negotiations between preachers and people, and its 
equal impossibility in the hands of a committee of 
both. A committee specially devoted to the inspection 
of the ministry and the churches, traveling among them 
to ascertain their capabilities and necessities, is the only 
se-cure mode of managing this critical machinery. Such 



PRESIDING ELDERS. 



143 



a committee are our bishops and presiding elders. The 
people, especially, should uphold the office as essential 
to their interests in the arrangement of the appoint- 
ments. How could the bishops possibly make these 
appointments with proper discrimination, unaided by- 
such helps ? The former are few in number, and travel 
through the whole nation; how can they know the 
qualifications of all the preachers, the circumstances 
of their families, and the wants of all the churches?" 

Notwithstanding, however, the office, in regard to 
utility and efficiency, may be all, and abundantly 
more than we have represented, it cannot be denied 
that our preachers and people, do not confide therein 
as they did in former years. It may be esteemed 
treasonable and hazardous to intimate anything of the 
kind ; but it is true we have imbibed the idea, that the 
presiding eldership, is an instrument by which a sys- 
tem of favoritism is fostered, and crafty and improper 
influences are brought to bear upon the stationing 
authorities of the church. That such views are fre- 
quently unfounded suspicions, and without any warrant 
from the facts in the case, will be cheerfully admitted. 
Nevertheless, we cannot but perceive, that the office is 
by no means of as good report among us, as in times 
gone by. Its utility is becoming a question of serious 
doubt with many. Various reasons may be assigned 
for this. The chief source of difficulty, however, will 
be found in the fact, that by custom, it has been placed 
in a false, or anti-methodistic position. 



144 



PRESIDING ELDERS. 



The presiding elders of an annual conference bring 
forward all candidates for admission into the traveling 
connexion, and for deacon's or elder's orders. They 
constitute what is designated the bishop's cabinet; and 
frequently direct or control the entire business of the 
conference. To some extent this may be necessary. 
The presiding elder, is, in many respects, better pre- 
pared than any one else to present and recommend 
suitable persons for the itinerancy, etc. From his op- 
portunities of knowing and observing the character and 
abilities of those under his immediate supervision, he 
will be likely to make a selection of laborers who will 
be useful and efficient helpers. And being familiar 
with the condition of the church within the bounds of 
his district, his judgment upon all questions connected 
therewith, should be freely given. Still, the controlling 
influence the elders exert, has a tendency to excite the 
jealousy of their brethren, who, in the present state of 
things, often seem to have but little to do at an annual 
conference, save to receive their appointments. 

The extent of our. work, also, has become so great, 
that our bishops most certainly need advice and coun- 
sel, in making out the appointments. And who among 
the officers of the church could be selected, more suit- 
able to give this advice, than the presiding elders ? 
That they may be correctly informed, and act under- 
standing^, and distribute the workmen so as to make 
the best use of their talents, the bishops must be in 



PRESIDING ELDERS 



145 



communication with the elders. And this communica- 
tion, of course, should be strictly confidential. The 
bishops knew to but a limited extent either the talents 
and qualifications of the men to be stationed, or the 
wants and condition of the places to which they are to 
be appointed. It is hence apparent, from the circum- 
stances and necessity of the case, the office is very lit- 
tle inferior to the episcopacy itself. 

From various causes, and in a manner not necessary 
to mention here, the presiding eldership has, in a great 
measure, become the appointing power of the church. 
This, it is imagined, is a position, it never was designed 
to occupy ; and which, in view of the disciplinary pro- 
visions creating the office, as we have already stated, 
is false and anti-methodistic. It is true, the bishops, in 
a certain sense, make, or rather we should say, recog- 
nize, and afterward announce the appointments. But 
they are made under the direction of the eldership. 
This is done, as before stated, of necessity. 

It is in this way that an irresponsible agency neces- 
sarily directs and manages our whole itinerant system. 
It is designated an irresponsible agency, because the 
parties, whose interests are most seriously affected 
thereby, cannot participate in its creation or control. 
The bishops are elected to their office. By the suf- 
frages of their brethren they are intrusted with au- 
thority to say to any and every man in the itinerancy, 
"go; and he goeth." In their elevation to this 
13 



146 



PRESIDING ELDERS. 



eminent post, by our delegates, or representatives in 
the General Conference, we have all participated. 
Moreover, they are accountable to us, or at least, 
which is the same thing, to the General Conference. 
Their official administration is carefully and impartially 
examined, and commended or disapproved by this 
body, who when convened, appoint a judicious com- 
mittee for the express purpose or conducting a rigid 
and impartial inquiry into the character and bearing 
of their official acts. Indeed, it may be said, the office 
itself, as well as the conduct of those who fill it, is 
under their control. Hence, at their pleasure, when- 
ever it may be deemed advisable, the one may be 
modified, and the others removed. 

The presiding elders are chosen by the bishops. 
And, however unacceptable, the persons thus chosen, 
may be, to those whose situation in life and ministerial 
labors they appoint and direct, they have no authority 
to displace them. Their official action may be alto- 
gether erroneous and unsatisfactory ; they may be 
chargeable with the most flagrant and oppressive fa- 
voritism ; and yet the parties oppressed, have no power 
to remove them from office. If guilty of an offense 
meriting suspension or expulsion, of course they may 
be dealt with as other offenders. The presiding 
elders, we are aware, are, in the same sense as other 
ministers, responsible to the annual conferences of 
which they are members. In case of immorality or 



PRESIDING ELDERS. 



147 



positive mal-administration, they may be arraigned 
and tried as other members of the conference. But 
the presiding eldership is not thus responsible. We do 
not go so far as even to appoint a committee, or make 
any inquiry on the subject, further than it may be pre- 
sented in the examination of the persona], or minis- 
terial character proper, of these brethren. "We should 
remember to distinguish between official and personal 
responsibility. 

If then, as is contended on all hands, it is neces- 
sary, that the bishops receive their information from 
the presiding elders relative to all the various and per- 
plexing questions connected with stationing the preach- 
ers, etc., it is respectfully submitted here, would it not 
be better that those affected by such a necessity, 
choose or elect the persons whom they prefer to give 
the advice and exercise the control spoken of? The 
reader will do well to keep cool, and not become indig- 
nant or startled at this proposition. It is made in good 
faith, and deserves calm and impartial consideration. 

In case the office were made elective, annually, or 
less frequently, say quadrennially, all difficulties of the 
character above named would be avoided. The bish- 
ops then would be counseled by those who would 
secure the support and hearty co-operation of the 
great majority of the members of the annual confer- 
ences. And if from any cause, dissatisfaction should 
arise, the officer occasioning it might be removed; or 



148 



PRESIDING ELDERS. 



which is the same thing, the conference could decline 
to re-elect him. 

The presiding elders may, to a certain extent, be 
understood to be the representatives of the great body 
of the itinerant ministry. And in no sense, properly 
speaking, are they the representatives of the bishops. 
True, in the intervals of the annual conferences, they 
are charged with the work of supplying all the circuits 
and stations in their respective districts, with ministe- 
rial service and pastoral oversight. But in this respect, 
they are never understood to be the agents or repre- 
sentatives of the episcopacy. Hence, the episcopacy 
are in no way responsible for their conduct and admin- 
istration. 

It is known that the presiding elders are placed in 
the position they now occupy, to give the necessary 
information to the bishops in making out the appoint- 
ments. And upon the information thus conveyed, their 
action in regard to the question just named, is based. 
In this respect, therefore, to all intents and purposes, 
the presiding elders represent their ministerial brethren. 
Each member of an annual conference has inherently 
as much authority to advise and communicate with the 
bishops in reference to his appointment, as the presiding 
elder. But inasmuch as such a course frequently 
might be embarrassing to all the parties concerned, we 
have, by common consent, committed this to the elders. 
The whole question of our appointments is left under 



PRESIDING ELDERS. 



149 



the conjoint direction of the bishops and the presiding 
elders. We elect the former, and why not the latter ? 
Originally, it will be remembered, they were elected. 
And why should they not be, now that they have the 
chief share of the appointing power of the church ? 

If the episcopacy, who because of the nature and 
circumstances of their office, have no personal interest 
involved, without any direction from the eldership, 
made the appointments, then all would be content ; and 
without a word of complaint, each one would pursue 
his appointed way. But so long as our brethren in the 
eldership hold their present relation, we must contend, 
they should be chosen by the conferences and not by 
the bishops. If, as doubtless it is apparent to all, it 
would be impossible in the present state of things, for 
the bishops satisfactorily to fix the appointments, 
without the aid of some confidential advisers, it is 
deemed right and proper that the ministry should des- 
ignate the persons to whom they are willing to confide 
so important a trust. 

It should also be remembered, that we elect bishops, 
elders, deacons, the secretaries and stewards of annual 
conferences, committees, editors, book agents, mission- 
ary secretaries, and the General Conference itself. And 
if it be Methodistic to do all this, why may we not go 
a step farther, and elect presiding elders also ? There 
surely could be no serious difficulty in such a modi- 
fication of our economy as would secure to us this 



150 



PRESIDING ELDERS. 



privilege. The bishop of an annual conference, as we 
have shown, must have advice and counsel in making 
out the appointments, and arranging the work for the 
several districts, circuits, and stations. And would not 
the conference be likely to make as judicious a selection 
of persons to give this advice as he could ? Are they 
not indeed better acquainted with the men than he can 
be ? And certainly there would be nothing in such an 
arrangement to perplex or incumber the episcopacy. It 
would, on the contrary, free them from much unpleas- 
ant responsibility and care. It would also relieve us 
of the unpropitious influence attendant upon a marked 
and general disaffection toward an office of acknowl- 
edged and general utility. 

In the examination of this feature of the question, no 
allusion has been made to the popular arguments which 
may be deduced from republican views of the rights of 
the parties interested. These have been passed by, not 
for want of a proper estimate of their truth and force ; 
but because others of greater moment have demanded 
our attention. The irresponsibility of the presiding 
eldership, is fraught with the most dangerous tenden- 
cies ; and is contrary to our economy and usage in 
all other respects. Class-leaders, exhorters, stewards, 
trustees, local preachers, traveling ministers, the reg- 
ular officers of annual conferences, book agents, the 
officers of the General Conference, the bishops, and 
the General Conference itself, are all in a measure under 



PRESIDING ELDERS. 



151 



the control, and responsible to the parties most interested 
in their action. But the presiding eldership is not 
thus responsible. Nor can it be, as at present consti- 
tuted. 

Nor have any personal considerations induced the 
foregoing remarks. It has been the good fortune of 
the author, never to conceive himself afflicted or op- 
pressed in any of these particulars. Still he cannot 
close his eyes to a growing hostility toward the office 
under consideration. And he is grateful to know, that 
it is his privilege, to speak freely of the origin of this 
hostility. He is fully persuaded something must be 
done to remedy the evil ; otherwise, results for which 
we are not prepared may soon transpire. 

It should also be kept in mind, that the presiding 
elders are not always chosen as the discipline directs. 
Humor has given currency to the practice of a measure 
which is, in our opinion, pernicious to the last degree. 
It may to some appear unseemly to use such language. 
But the custom of which we speak is so much opposed 
to what may be called Methodistic propriety, and so 
entirely at variance with the general spirit of our institu- 
tions, that it seems to us, we use the mildest terms that 
can be employed in alluding to it ; and we say the least 
we can in pronouncing it pernicious. We refer to the 
fact of the presiding elders, at the close of their official 
term, nominating their successors. That the bishops are 
shut up to the necessity of regarding, or are, in the 



152 



PKE SIDING ELDERS. 



proper sense of the term, bound by such a nomination, 
we do not pretend to say. But that they generally 
make the appointment in this manner, is a fact of com- 
mon notoriety. 

And again, the presiding elders, it is known, are all 
in council with the bishops in reference to their own 
appointments, as well as those of others. This gives 
them undue and improper advantage over their breth- 
ren. They have an opportunity of influencing the 
minds of the bishops that all do not enjoy. This cir- 
cumstance has frequently produced serious and well- 
founded complaints. If the office were made elective, 
the brethren filling it would be relieved of this deli- 
cate embarrassment. The conferences could by ballot 
elect the presiding elders for all the districts within their 
bounds, and the persons thus elected would be promoted 
to the honors and responsibilities of the office, not by the 
absolute authority of the bishops, but by the suffrages 
of their brethren. In this manner, the bishop's cabinet 
would be composed of men whose knowledge and expe- 
rience, together with the support and approval of their 
brethren, would make them safe advisers. And in that 
event, the presiding elders would not be compelled, as is 
the case in our present arrangement, to discuss or hear 
discussed, their own qualifications for any particular 
post. For it is presumable, if the cabinet discuss the 
ability and fitness of their brethren for any department 
of the work, their own qualifications for positions to 



PRESIDING ELDERS. 



153 



which it is contemplated they may be assigned, must 
receive due consideration. If named for any particular 
point, and after subsequently discussing the suitable- 
ness of their talents, etc., it should be concluded to be 
an unsafe movement to make the appointment, as at 
first designed, the conclusion certainly must be very 
annoying and unpleasant to all concerned. The prop- 
osition we have made, would in a great measure pre- 
vent any and every thing of the sort. 

It may perhaps be said in reply to all these things, 
they are radicalism. This, with many, has all the in- 
fluence and argument of a kind of a mad dog cry. It 
is a summary method of replying to logical conclusions, 
which it is inconvenient to meet by the ordinary process 
of rational investigation. The word radicalism, as used 
among us, is full of opprobrium. Any one infected or 
supposed to be tinged therewith., is immediately pro- 
nounced or suspected to be a heretic. Heresy and rad- 
icalism, as used with us, are, in a great measure, 
synonymous terms. Hence, when any argument for 
change or improvement in our system is presented, 
however luminous and forcible it may be, it is deemed 
sufficient to say, "that is not Methodism, it is radical- 
ism'' And, if this much cannot be said, to end all 
controversy, they who reason thus, will say of the per- 
son using the argument, "he is no Methodist; he is a 
radical." But call the positions we have taken, and 
the views we have presented, radicalism, or anything 



154 



PRESIDING ELDERS. 



else that may best suit the taste to be gratified, and the 
end to be accomplished, they are entertained by mul- 
titudes of our people and preachers, and by none with 
greater honesty and sincerity than the author himself. 

It has been proposed to remedy all these difficulties 
by abolishing the office altogether. This, it is alleged, 
might be done, by increasing the number of bishops, 
so that at least one bishop could, reside within the ter- 
ritory of each conference. There are now twenty-nine 
annual conferences. Several of these, being too 
large, must be divided ; so that we shall soon have at 
least forty conferences. Then, according to the plan 
suggested, we shall need forty effective bishops. These 
forty conferences, in the plan of episcopal visitations, 
could be divided into four general districts, and com- 
mitted to the oversight of the bishops residing within 
their bounds. These general districts could be sub- 
divided, so as to suit the convenience of the bishops 
having them in charge. Thus each bishop, beside 
traveling through the length and breadth of the con- 
ference in which he might have his residence, would 
be called upon annually, to preside at not more than 
two or three conferences. And in turn, during the 
four years intervening between the General Confer- 
ences, they would all pass officially through the entire 
field assigned them. The next plan of visitations 
could be so arranged as to make a complete change. 
In, this manner we would keep up, in the fullest and 



PRESIDING ELDERS. 



155 



most comprehensive sense, an itinerant general superin- 
tendency. Nor would this measure in any way tend to 
diocesan episcopacy, so much dreaded among us. 
Each bishop would become familiar with the preachers 
and members of our church in the conference, in- 
cluding his residence, and in company with the pre- 
siding bishop, could understandingly make all the 
appointments. This plan would also be much less 
expensive than the presiding eldership. Instead of 
supporting from five to ten presiding elders, each con- 
ference would be responsible for the support of one 
bishop. Still, however, if each bishop, besides attend- 
ing to his regular episcopal duties, were required to 
conduct the trial of ministers accused of any offense, 
and look after various other matters now under the 
supervision of the presiding elders, there would be 
more work to do than any ordinary man could perform. 
It is true all these things, or at least a large portion 
of them, might be provided for, so as to materially 
relieve the episcopacy, and impose upon them lighter 
burdens than they are compelled to bear by our 
present method. 

Nevertheless, the plan, if practicable, would be lia- 
ble to many objections, that could not be urged against 
the proposition to make the office elective. This, it 
seems to us, would be more in keeping with the true 
spirit and evident design of our institutions and econ- 
omy. And doubtless it would answer every purpose. 



156 



PRESIDING ELDERS. 



Nor would it in the least-wise circumscribe the episco- 
pacy or the eldership. It would rather promote a 
pleasant understanding between these, and other de- 
partments of our system, and secure the healthy and 
vigorous action of the whole. 

That something must be done, few of us can deny. 
The difficulties connected with this question are con- 
stantly increasing, and vmless soon remedied, may 
become too formidable to be overcome. These 
difficulties are not merely incidental, but results 
emanating from perfectly natural sources. The rela- 
tion between the episcopal office and that of the pre- 
siding elders, as at present chosen and constituted, 
cannot do otherwise than excite suspicion, alarm, and 
murmuring. 

The bishops of our church, are, without doubt, pious 
and wise men, and their office, it is admitted, is an 
essential feature of our system. Yet, holding commu- 
nications of the most exclusive and confidential char- 
acter, with officers entirely, and absolutely as such, 
under their control, must result in the unpleasant con- 
sequences above mentioned, to a greater or less extent. 
We repeat, that the presiding eldership is responsible 
to the bishops, and to them only. As before stated, if 
the presiding elder do that for which he may be sus- 
pended or expelled, he may be dealt with according to 
discipline ; and while under censure, he could not be 
reappointed by the bishops to the office. Before this 



PRESIDING ELDERS. 



157 



could be done, he must be restored by bis ministerial 
brethren. Yet, he may be as an officer, unacceptable 
in the highest degree ; he may be tyrannical, over- 
bearing, and inefficient beyond endurance, and still be 
secure in his office. His brethren, who know him, and 
labor with him, may reprove and censure, but they 
cannot displace him. 

That the bishops, in this state of things, would ap- 
point a man to the office, is not probable, provided they 
were apprised of the facts in the case. But there is no 
method by which we can communicate with them, on 
this subject, without seeming to be uncharitable or 
insubordinate. In other words, there is no constitu- 
tional provision, by which we can make our grievances 
known. In this matter, we have nothing to do, but to 
endure and obey. 

It is true, we may, by a vote of an annual conference, 
make a general request of the bishops, as was done a 
few years since by one of the Western conferences. Or 
we may do as one of the Eastern conferences did. But 
what can we accomplish by these things ? The result 
may easily be foreseen. In one of our annual confer- 
ences, the name of which it is not necessary to mention, 
a resolution was passed, requesting the bishops not to 
appoint the same persons to the office of a presiding 
elder for more than one term, etc. The design of this 
was to remove from the office, individuals who had been 
in it so long, as to produce serious dissatisfaction. The 



158 



PRESIDING ELDERS . 



issue of the matter was, the ensuing General Confer- 
ence declared all such resolutions null and void. And 
this could not have been otherwise in view of the con- 
stitution. The resolution referred to, was too general, 
and not sufficiently specific. And, furthermore, as 
already stated, it was unconstitutional, hence, null and 
void. 

The instance which occurred in the Eastern confer- 
ence, was on this wise. Certain brethren connected 
with the conference, had so long and inefficiently filled 
the office, that a change was deemed absolutely neces- 
sary. It was alleged that the strength and prosperity 
of the church, were seriously impaired. The complaints 
of the preachers and people were loud and frequent. 
Accordingly, a protest against the reappointment of 
these men, was prepared and handed to the presiding 
bishop. It was signed by a large number of the mem- 
bers of the conference. In this protest they declared, 
for reasons stated, they could no longer consent to serve 
the church, under the direction of the elders then in 
office. Upon the adjournment of the body, those who 
had signed the protest were requested to remain a 
short time. The excitement became intense. How- 
ever, after numerous explanations, and an assurance 
that the grievances complained of, would be remedied 
at the next conference, the protest was withdrawn. 
And for one whole year these presiding elders labored 
with brethren, a majority of whom had protested 



PRESIDING ELDERS. 



159 



against their appointment, True, the protest was 
withdrawn ; but it was done with the distinct under- 
standing, that the grievances, of which complaint had 
been made, should be inflicted upon those protesting, 
only one year longer. In this case, how much better 
it would have been for all concerned, had the office 
been elective ? 

This question, with others which were alleged to be 
equally important, many years ago, excited much at- 
tention in our church. It was ably and warmly dis- 
cussed. Men of great strength and renown engaged 
in the controversy. It was not then deemed proper to 
make the changes proposed. Consequently, a separate 
organization was established, and professedly upon more 
liberal and popular principles. The limited success of 
this movement, should admonish the friends of pro- 
gress, not in any case, to abandon the church. Much 
more may be accomplished by those who desire reform, 
if they remain in the body which needs reformation. 
To leave the church for such a purpose, is the most 
injudicious and suicidal measure that could be 
adopted. It is true there may be circumstances in 
which disciplinary dereliction, as well as doctrinal 
heresy, may justify such a step as withdrawal from 
the church. But such cases are extremely rare. 

Where there is a curtailment of the freedom of the 
press, and the right of speech, it might be proper to 
protect ourselves from the odium of excommunication, 



160 



PRESIDING ELDERS. 



to voluntarily retire from a church or society, in which 
this kind of oppression and tyranny is used. But such 
is not the state of things in our church at the present 
day. Whatever might have been the facts at the time 
before alluded to, we may now write and speak without 
the least restraint. We consider it an uncharitable 
aspersion upon our good name, to intimate that in the 
discussion of any topic connected with our church 
polity, we may not use the "largest liberty." 

Of course we would not be understood to say, that 
we may write or speak so as to produce strife and con- 
fusion, and foster heresy and schism. We must 
remember free speech and a free press, are one thing, 
and unbridled, reckless licentiousness, is another. In 
the latter, no one may indulge — the former, is the 
privilege of all — a privilege nowhere better secured 
than in the system of government established by the 
Methodist Episcopal Church. We admit there is 
occasionally an overawing influence brought to bear 
against an honest and independent expression of opin- 
ion among us. A crouching sycophancy to men in 
power, has frequently tolerated and invited encroach- 
ments upon the freedom to which we have alluded, 
and oppressed those who have been bold enough to 
use it. 

But this evil may be remedied by appealing to the 
law and constitution of Methodism, and a fearless and 
prudent advocacy of the right. Christianity and true 



PRESIDING ELDERS. 



161 



Methodism secure to us this liberty. ISTor should we, 
in any case whatever, suffer it to be taken from us. 
While, therefore, we may not, in the discussion of 
these topics, or any others, display unchristian warmth 
and vehemency, it is alike our duty and privilege to 
use the greatest zeal and candor. To the highest 
tribunals of the church we can have access by argu- 
ment, remonstrance, and petition. And to these we 
may look, with the assurance, that so far as they are 
concerned, a wise and equitable decision will be 
obtained. 



CHAPTER IX. 



ITINERANCY. 

Ministry composed of two classes — Scripture argument in favor of 
itinerancy — Suited to our counti-y — Testimony of Dr. Baird — 
Quotation from Stevens' Church Polity — History of an itinerant 
soon told — Inadequate support — Quotation from Strickland on the 
" Genius and Mission of Methodism." 

The ministry of our church consists of two classes — 
the itinerant and the local ministry. We shall confine 
our attention in this chapter, to the first class. The 
traveling connection are divided into the effective, su- 
pernumerary, and superannuated ministry. The effective 
preachers, are those who are in the regular work, and 
have health and strength sufficient to perform all the 
duties of the ministerial office. The supernumerary 
preachers are those, who on account of feeble health, 
etc., are unable to do more than partial service. The 
superannuated ministry, are those whose health and 
strength have so far failed, as altogether to disable 
them from any active service. As the term imports, 
they are worn out. 

The peculiar characteristic of our ministry is, that it is 
itinerant. Other churches occasionally employ traveling 
evangelists. Men of a warm and ardent temperament, 



ITINERANCY. 



163 



having strong faith and zeal, and favored with unusual 
success, are chosen for the particular purpose of visit- 
ing and encouraging the churches and congregations, 
•where their services may be needed or desired. This, 
however, is rather an occasional, or incidental arrange- 
ment. But itinerancy is an essential part of our econ- 
omy. We have adopted this, because we believe it to 
be the most scriptural and efficient method of preach- 
ing the gospel. It is not our design to argue the merits 
of other systems. If our brethren of other denomina- 
tions, prefer a stated or resident ministry, they should 
be permitted, without molestation, to enjoy and sustain 
such a ministry. The objections we may entertain 
against their mode, need not here be mentioned. How- 
ever, we may say, we are persuaded "ours is the more 
excellent way." And of course, none will complain 
of us on this account. 

The scriptures afford abundant proof that the min- 
istry of the primitive church were chiefly itinerant. In 
Matthew, x. 5-11, it is said: "These twelve Jesus 
sent forth, and commanded them, saying : Go ye not 
into the way of the Gentiles, and into any city of the 
Samaritans enter ye not. But go rather to the lost 
sheep of the house of Israel. And as ye go, preach, 
saying the kingdom of heaven is at hand. Heal the 
sick, cleanse the lepers, raise the dead, and cast out 
devils ; freely ye have received, freely give. Provide 
neither gold nor silver for your purses, nor scrip for your 



164 



ITINERANCY. 



journey, neither two coats, neither shoes, nor yet 
staves : for the workman is worthy of his meat. And 
into whatsoever city or town ye shall enter, inquire 
who in it is worthy ; and there abide till ye go thence" 
In the parable of the marriage feast, the servants, who 
were evidently designed to represent the christian 
ministry, were commanded to go into the highways, and 
bid as many as they could find to the marriage. Ac- 
cordingly, they went forth into the highways, and 
gathered together all, as many as they found, and thus 
the wedding was furnished with guests. The seventy 
disciples who were sent out by our Lord, to heal the 
sick, and declare that the kingdom of God had come, 
were directed to go "two and two before his face, into 
every city and place," whither he himself might come. 
Those who were scattered abroad by the persecution of 
the church at Jerusalem ' ' tvent everywhere preaching the 
word." After preaching Christ to the eunuch and 
baptizing him, Philip was caught away by the Spirit of 
the Lord, and was not heard of or found until he ar- 
rived in Azotus. From thence he went forth and 
"preached in all the cities, till he came to Cesar ea." 
Paul, on a certain occasion, said to Barnabus: "Let us 
go again and visit our brethren in every city where we 
have preached the word of the Lord, and see how they 
do." Timothy and Titus, as we may gather from 
the epistles written to them, were both traveling elders 
or bishops. These quotations, which might be greatly 



ITINERANCY. 



165 



multiplied together with the history of the travels of St. 
Paul, and the labors of his brethren in the apostleship, 
afford us as clear and decisive proof as can be desired, 
that the ministry of the primitive church were chiefly 
itinerant. And thus constituted, they could fulfill their 
glorious mission ; which was, to "go into all the world, 
and preach the gospel to every creature." 

Of the wisdom and superiority of this peculiarity of 
our system, we have abundant and decisive proof in 
our unparalleled success. It has indeed worked well. 
The results thereby accomplished far exceed any thing 
of the kind known in all the history of modern Chris- 
tianity. It affords us unspeakable pleasure to admit 
that much good has been done by the labors of the 
stated ministry connected with the various religious 
denominations of the day. Inasmuch as they are en- 
gaged with us in promoting the kingdom of Christ, we 
rejoice in their success, and pray that God may bless 
the work of their hands. But our method, we appre- 
hend, has answered our purpose admirably; and, in 
many respects, it is best suited to the condition of our 
country, and the present state of society. 

It frequently is urged as an objection to our itinerant 
system, that it takes away the right of the people to 
choose their own ministers ; and frequently removes 
from congregations pastors, who the people desire to 
remain. As Methodists, our people certainly cannot 
claim any right of this kind. The rights of the mem- 



166 



ITINERANCY. 



bership, in this particular, are clearly marked and 
well-defined in our constitution. Here we learn that 
there has been a mutual concession or sacrifice. The 
people have yielded their right to choose a minister, 
and the ministry have yielded their right to choose 
their congregations. The one sacrifice involved the 
other ; nor should either be made alone. If our sys- 
tem frequently removes a minister with whom the peo- 
ple are pleased, and who they desire to remain ; it also, 
occasionally, removes those, who the people are more 
than willing shall leave. And if a minister be taken 
away from a congregation, to which he may be at- 
tached by the strongest and most endearing associa- 
tions of friendship, it now and then happens he pursues 
without regret, his journey to some new and more de- 
sirable post of labor. 

Removals, when desired by either the people or 
their pastors, are made among us, with much less in- 
convenience and dissatisfaction, than occur in almost 
all cases, where a change is desired or deemed neces- 
sary, and accomplished in the usual manner, among 
other denominations. And if one congregation be fa- 
vored with the services of a popular preacher, another 
may not be so fortunate. But in turn, all may be 
served acceptably and efficiently. Hence our system, 
on the whole, is calculated to meet and gratify the 
preferences of the greatest number. And beside all 
this, it affords us an opportunity of doing much good 



ITINERANCY. 



167 



in thinly settled regions of country, where a resident 
ministry could not be supported. The backwoodsman 
scarcely completes his cabin in the wilderness, ere the 
itinerant pays him a visit, and invites him to seek a 
"better country" — a "more enduring substance" in 
heaven. However remote or isolated the locality ; and 
however rude and uncultivated the state of society to 
be met, our system is adapted to the emergency, and 
affords us every where an opportunity to fulfill our glo- 
rious mission to the world. It also makes an advanta- 
geous distribution of the talents of our ministers. 
Many among us, who, in the itinerancy, have been 
eminently useful, as resident ministers, could have been 
of little service to the church or the world. The great 
variety of talents possessed by the entire body of min- 
isters, being thus as it were blended in one common 
stock, is employed for the improvement and elevation 
of all the departments of our work. 

Dr. Baird, a Presbyterian writer of much note, in 
his work upon "Religion in America," makes the fol- 
lowing allusions to our economy, "It has been said, 
with truth, that the Methodist church is, in its very 
structure, missionary ; and it is an inexpressible bless- 
ing that it is so, as the United States strikingly prove. 
The whole country is embraced by one General Con- 
ference ; it is again subdivided into thirty -two annual 
conferences, each including a large extent of country, 
and divided into districts. Each district comprehends 



168 



ITINERANCY. 



several circuits, and within each circuit there are from 
five or six, to twenty preaching places. Ordinarily, as 
often as once in a fortnight, a circuit preacher conducts 
a regular service at each of these preaching places, 
whether it be a church, school-room, or a dwelling- 
house. In the largest towns and villages such services 
are held on the sabbath, and on a week day or evening 
in other places; and thus the gospel is carried into 
thousands of remote spots in which it never would be 
preached upon the plan of having a permanent clergy, 
planted in particular districts and parishes. It was a 
remark of the celebrated Dr. Witherspoon, that 'he 
needed no other evidence that the Rev. John Wesley 
was a great man, than what the system of itinerating 
preaching presented to his mind, and of which that 
wonderful man, as he conceived, was the author.' The 
observation was a just one. It is a system of vast 
importance in every point of view, capable of being 
made to send its ramifications into almost every corner 
of the country, and to carry the glad tidings of salva- 
tion into the most remote and secluded settlements, as 
well as to the more accessible and populous towns and 
neighborhoods.' ' 

The following remarks, taken from Stevens' Church 
Polity of Methodism, are so much in point, so truthful, 
and so well expressed, they are inserted here at length. 
Speaking of the itinerancy, this author says : "It com- 
ports with the design of the christian ministry. Chris- 



ITINERA^ C Y ; 



169 



tianity was not designed to be, like Judaism, a local 
system, but aggressive, until it should be universal. 
The missionary idea should not be incidental, as it is 
in the systems of most modern churches — dependent 
on casual impulses and occasional liberality, but should 
be incorporated into the very constitution of the min- 
istry — its ostensible characteristic. Such was the 
meaning of the divine commission— ' Go ye into all 
the world.' Such was the character of the primitive 
ministry during its itinerant operations. The truth 
broke forth on the right and on the left, until it over- 
spread and outspread the Roman Empire. When it 
pleased God to raise up Wesley, only about two or 
three incidental forms of aggressive action were to be 
found in the Protestant churches. He was providen- 
tially led to introduce an arrangement which should 
put Protestant lands themselves under a great system 
of missionary operations — itinerant circles of minis- 
terial labor, which, while they conveyed the gospel to 
the millions of domestic heathen who had scarcely 
been affected by the existing localized system, should 
also send forth tangents of evangelical light to the mill- 
ions abroad. 

It has an inestimable influence on the ministry itself. 
It is an heroic training which the greatest military cap- 
tains might applaud. We need not enlarge here. Any 
reflecting mind must perceive that such a system as the 
Methodist itinerancy is remarkably adapted, as a 
15 



170 



ITINERANCY. 



vehicle, for the enthusiastic energy which characterizes 
fervid and highly devotional minds, and is equally 
fitted to keep alive that energy. It is also well suited 
to preclude men of false character, for it is almost en- 
tirely a system of sacrifice. By its access to all classes, 
it affords an invaluable knowledge of human nature ; 
by its constant exercise, it produces athletic frames and 
energetic temperaments; by its incessant labors, an 
exclusive devotedness to one work; by its frequent 
changes, a pilgrim spirit. Most of its laborers may 
say, with their great poet, 

* No foot of land do I possess, 
No cottage in this wilderness, 
A poor wayfaring man ; 
I lodge awhile in tents below, 
And gladly wander to and fro, 
Till I my Canaan gain.' 

This effect the world witnesses. Do we assert too 
much when we say, that for one hundred years the 
Methodist ministry, though mostly uneducated, have 
transcended in labors, in results, and in conservative 
adherence to their great principles, any other body of 
men engaged in moral labor on earth ? 

It distributes in turn, to most of the societies, the 
various talents of the ministry. This is an important 
consideration to those who have witnessed its opera- 
tions, but it can only be alluded to here. Many men 
of fervid spirit and deep piety have little talent for 



ITINERANCY. 



171 



disciplining the church. Their discourses are chiefly 
hortative ; they are instrumental in great revivals and 
additions to the membership. It is obvious that such 
talents need a rapid distribution. The soul must not 
only be converted, but trained in piety. By an itiner- 
ant system such men are changed from position to po- 
sition, arousing dull churches, breaking up new ground, 
invading and reclaiming ungodly neighborhoods. By 
the same system, prudent men, with talents for instruct- 
ing and edifying the converted masses, follow the for- 
mer, gathering up and securing the fruits of their labors. 
Some pastors are addicted chiefly to experimental and 
practical preaching; others to the illustration and de- 
fense of doctrinal truth. Some are most effectual in 
the social services, and in pastoral labors ; others in the 
ministrations of the pulpit. Some have ability only 
for spiritual labors ; others are skillful in managing and 
invigorating the fiscal resources of the church, in 
erecting new chapels, and promoting the benevolent 
enterprises of the times. Now, it is clear, that the 
frequent distribution of these various gifts, wisely 
adapted to the local wants of the various churches, 
must be an extraordinary cause of energy and success, 
and such we shall by and by see has actually been its 
effect. 

It produces a sentiment of unity throughout the 
church. In no sect is there more co-operation — more 
of the esprit du corps. Scarcely is a church erected, 



172 



ITINERANCY. 



or any important measure attempted, that does not 
enlist the common sympathy of the body ; and this 
results, to a great extent, from our having pastors who, 
by frequent changes, become individually common to 
us all. 

By it one preacher can supply a plurality of societies. 
This is one of its capital advantages. In a sparse 
population, a single circuit sometimes takes in ten or 
twenty appointments. Methodism has thus supplied 
our frontier for fifty years with the gospel. The usual 
stationary ministers wait for the call of the people, ex- 
cept in their collateral missionary labors : the Methodist 
ministry goes forth to call the people. This is one of 
its strongest points of contrast. It is the missionary 
church. Its adaptation in this respect to our own coun- 
try is worthy of remark. While the great moral revo- 
lution of Methodism was going on across the Atlantic, 
the greatest political revolution of modern times was 
in process on our own continent ; and when we con- 
template the new adaptations of religious action which 
was evolved by the former, can we resist the convic- 
tion that there was a providential relation between the 
two events? That they were not only coincident in 
time, but also in purpose ? While Wesley and his co- 
laborers were reviving Christianity there, Washington 
and his compatriots were reviving liberty here. It was 
the American Revolution that led to the development 
of the resources of this vast country and rendered it 



ITINERANCY. 



173 



the assembling place of all kindreds, tongues, and 
people ; and Methodism commenced its operation suffi- 
ciently early to be in mature vigor by the time that the 
great movement of the civilized world toward the West 
began. It seems to have been divinely adapted to this 
emergency of our country. If we may judge from 
the result, it was raised up by Providence more in 
reference to the new than to the old world. Its pecu- 
liar measures were strikingly suited to the circum- 
stances of the country, while those of every other 
cotemporary sect were as strikingly unadapted to them. 
The then usual process of a long preparatory training 
for the ministry could not at all consist with the rapidly 
increasing wants of the country. The usual plan of 
local labor, limited to a single congregation or to a 
parish, was inadequate to the wants of Great Britain 
at that time ; but much more so to those of the new 
continent. That extraordinary conception of Wesley, 
an itinerant ministry, met, in the only manner possible, 
the circumstances of the latter. ISTo one can estimate 
what would have been the probable result of that rapid 
advancement which the population of the United 
States was making beyond the customary provisions 
for religious instruction, had not this novel plan met 
the emergency. Much of what was then our frontier, 
but since has become the most important states of the 
Union, would have passed through the forming period 
of its character destitute, to a great extent, of the 



174 



ITINERANCY. 



influence of christian institutions ; but the Methodist 
ministry has borne the cross, not only in the midst, 
but in the van of the hosts of emigration. Methodist 
itinerants are found, with their horses and saddle-bags, 
threading the trail of the savage, cheering and blessing 
with their visits the loneliest cottage on the furthest 
frontier. They have gone to the aboriginal tribes, and 
have gathered into the pale of the church more of the 
children of the forest than any other sect. They have 
scaled the Rocky Mountains, and are building up 
Christianity and civilization on the shores of the Colum- 
bia. They are hastening down toward the capital of 
Montezuma ; while, through the length and breadth of 
our older states, they have been spreading a healthful 
influence which has affected all classes, so that their 
cause not only includes a larger aggregate population 
than any other sect, but especially a larger proportion 
of those classes whose moral elevation is the most dif- 
ficult and the most important — the savage, the slave, 
the free colored man, and the lower classes generally.' 9 
This, perhaps, may be deemed a "high- wrought 
eulogy. " We apprehend, however, it is amply sus- 
tained by the facts in the case. A scripture rule of 
judgment, is to determine the character of a tree, by 
its fruit. Let us, therefore, here pause a moment and 
contemplate the marvellous success of this plan. Fifty 
years ago we numbered tvjo hundred and eighty-seven 
preachers, and about sixty-five thousand members. We 



ITINERANCY. 



175 



have now, including those of the Methodist Episcopal 
Church South, five thousand one hundred and ninety- 
eight traveling, and nine thousand two hundred and 
sixty-nine local preachers, and one million one hundred 
and seventy thousand members. Besides these, there 
are about one thousand ministers, and one hundred 
thousand members connected with other Methodist 
churches in our country, making the aggregate results 
of our system, fifteen thousand ministers, and nearly 
thirteen hundred thousand members. This success is 
unparalleled. There has been nothing bearing any 
resemblance to it since the apostolic ages. How differ- 
ent the result would have been had we depended upon 
a settled or resident ministry, may be gathered from 
the history of the denominations who have been in the 
field with us. Take one instance only. The Protest- 
ant Episcopal Church, which in many respects has 
always had a decidedly advantageous position, now 
numbers throughout the United States a little over fif- 
teen hundred ministers, and seventy-three thousand 
members, very little more than our annual increase fre- 
quently has been. Numerous facts of the character of 
that just mentioned might be presented here. But we 
forbear. 

It has already been intimated that the system of 
itinerancy is one requiring great sacrifice. This is 
emphatically true in reference to the preachers and 
their families. The history of Christianity, in any age, 



176 



ITINERANCY. 



since the times of the apostles, does not afford more 
thrilling instances of heroic devotion to the cause of 
truth, than those which might here be cited. The life 
of an itinerant Methodist preacher is short; his history- 
is soon told. Prompted by a conviction that he is 
" called of God and moved by the Holy Ghost," to 
devote his strength and talents, exclusively to the work 
of saving souls, he offers himself as a candidate for 
admission into the traveling connexion. His business 
is hastily arranged, or rather closed and abandoned. 
With his little family he starts on his career of toil 
and endurance, little knowing what will befall him or 
them. And it is well they do know but little in this 
particular. Very probably, his first year in the field, 
among strangers, he follows some member of his house- 
hold to the grave. The ensuing year another — and 
then another, and at length all are taken away ; until 
finally, worn out with the fatigues of his journey, he 
lies down to die, and covets the quiet rest of the tomb. 
Or, perhaps, he himself, by excessive toil, the constant 
demand upon his time and strength, and the accumu- 
lation of numerous and overpowering cares, is hurried 
to the house " appointed for all the living ; " and leaves 
behind him a homeless and destitute family, by whom 
to be cared for and looked after, he cannot tell. To 
forsake all the endearments of home, and with no 
prospect of any adequate pecuniary recompense, en- 
gage in the arduous duties of a Methodist preacher ; 



ITINERANCY. 



177 



to dwell among strangers, and with the most scanty- 
support that can be given, to labor and suffer — to live 
and die, in this work, a man will need an unusual 
amount of patience, zeal, and devotion. 

The author is aware, the impression has gone forth, 
that ample provision is made by our church for the 
support of her ministers and their families. But, 
surely there never was a more palpable error. The 
Rev. W. P. Strickland, in his work on the " Genius and 
Mission of Methodism," in advocating the claims of 
superannuated preachers, and the widows and children 
of deceased preachers, says: "We plead for those 
who were to have 'no inheritance on earth but who, 
'leaving houses and lands,' and separating themselves 
from all worldly employments, were, by the very nature 
of their office and work, forbidden to 'serve tables,' or 
to engage in any of the various money, land, or trade 
speculations of the day, for the purpose of either sup- 
port or gain ; for those who were set apart in an 
exclusive vocation, and were required to 4 give them- 
selves wholly to the work of the ministry.' 

We plead for mothers and children who have shared 
in the privations, hardships and sacrifices of a pastor's 
life ; who, while engaged in the itinerancy, could call 
no place home ; for those who, as strangers and pil- 
grims, journeyed from place to place, and who, in their 
wanderings, have left, perhaps, a daughter sleeping in 
the silent graveyard of some distant circuit, or a son 



178 



ITINERANCY 



in some remoter spot resting among strangers; for 
those whom Providence had called to follow their 
leader and guide in his weary marches, until, faint 
with the fatigues and labors of his ministry, he fell at 
his post in the midst of the conflict. We plead for the 
dear ones to whom, when dying, he had nothing to 
leave but a husband's and father's blessing, — com- 
mending them to the church as the only friend and 
protector left them of God. Many have we known, 
who, when entering upon the work of the ministry, had 
houses and lands and personal estate, and whose pros- 
pects were as flattering as any for affluence in this 
world, but who cut off from all worldly things, and, 
shut up to the service of him who 'had not where to 
lay his head,' abandoned all, and in the course of a few 
years, being unsupported by the church, were obliged 
to consume their property in the education and main- 
tenance of their family. We plead for the widows and 
orphans of those whose hands were open as charity to 
every call of the church and plea of humanity. 

We confess it is one of the most sad and melancholy 
pictures upon which our mind ever rested, to see the 
wife and children of such men, ' of whom the world was 
not worthy,' and 'whose praise was in all the churches, 9 
wandering about from place to place, to seek for the 
friends who loved and almost idolized their earthly 
protector while living, but who had strangely and sud- 
denly forgotten both him and his family when dead. 



ITINERANCY. 



179 



Melancholy as it is, the picture, alas ! is so true as to be 
recognized in all its lines and shadings by every itin- 
erant ; and gladly would he blot it out as it passes be- 
fore him like some painful vision of the past. As that 
which is least courted and worst dreaded, like a 
frightful specter haunts the imagination and produces 
gloomy forebodings, so the trials and sufferings of 
many a faithful minister's wife and children rise up 
before him, and fill him with sadness. Unpleasant 
though it be, justice requires the picture to be faith- 
fully drawn. 

Death has arrested the faithful laborer, and the 
church has borne its pastor to the tomb. See that 
family weeping beside the grave of all they held most 
dear on earth, while every clod which falls upon the 
coffin is as the knell of their earthly hopes. With sad 
and sorrowful hearts, they leave the place of graves, 
and return — but not to their home. Home! they 
have none. Death, which dissolved the tie that bound 
pastor to people and people to pastor, has severed the 
family from that relation too ; and the parsonage, 
humble though it be, must be vacated for another, 
who is called to fill the place of the deceased. House- 
less and homeless wanderers ! who shall care for ye 
now ? Once ye had friends who vied with each other 
in offices of kindness and attention to your wants, but 
whose kindness and attention are suddenly arrested 
now by the fear of your becoming a burden. At the 



180 



ITINERANCY. 



very time ye most need the sympathy of such, your 
affliction has occasioned an estrangement. It is not 
enough that your Father's hand has fallen heavily 
upon you, but gathering all around you, like the 
waves of the sea in a storm, calamity succeeds calam- 
ity, sweeping away every earthly hope. Where shall 
ye go ? Ah ! returning echo might answer. Kind 
words, expressions of sympathy, and letters of condo- 
lence, will not provide for them a home, or supply 
their wants. Sad and disconsolate, and feeling, alas ! 
too sensibly, that she and her children are a burden, 
the mother gathers what little effects may be left, and 
removes to a former place of residence, where so much 
kindness was manifested during her stay as the minis- 
ter's wife, and where so many tears gave evidence of 
sorrow at parting. The former friends have either 
forgotten her, or, unwilling to be burdened by her 
family, have given her a cold reception, and heart- 
lessly suggested another place as better for her, or 
more than intimated the propriety of sending her 
daughters out to work as servants, or warned her 
against expecting too much from the church, when, at 
that moment, she is absolutely suffering for the neces- 
saries of life. It is not enough that she who was raised 
tenderly and in affluence, should forsake her father's 
house, and mother's love, and sister's affection, and 
travel through the land among strangers, often living 
in the wilderness, in rude cabins, scarcely affording 



ITINERANCY. 



181 



sufficient shelter from the rude blasts of winter. No, 
it would seem the church demands even a greater 
sacrifice than this. Her feelings as well as her com- 
forts must be taxed to the utmost, and if she has not 
been able to save from the miserable pittance of her 
husband's 'quarterage/ a competency, she must be 
charged with willful extravagance, pride, or want of 
economy." 

To anticipate such results, to themselves and their 
families, and yet proceed without murmuring or com- 
plaint, in the work in which these men are engaged, is 
an unmistakable indication of their ardent devotion 
to the interests of humanity and the glory of God. 
There may have been persons, who have been so far 
deluded, in reference to the duties of the itinerancy, 
as to esteem it desirable because of its ease and emol- 
uments. In some instances, such persons have gained 
admission among us. But they have remained only 
long enough to see their folly, and professedly with a 
view to the adjustment of some pecuniary interests, 
etc., have soon retired, and left the field to those who 
indeed 

" Are bold to take up 
And firm to sustain the consecrated cross.' * 



CHAPTER X. 



LOCAL PREACHERS. 

Local preachers amenable to quarterly conferences, etc. — Views of 
bishop Hedding — Exhorters — Class-meetings . 

Our economy also recognizes a lower grade of minis- 
ters — the local preachers. In connection with these, it 
will be in place to speak of the exhorters, class-leaders, 
and stewards. A local preacher, is one who preaches 
as frequently as opportunity may offer, and yet pursues 
any secular avocation he may prefer. A writer of some 
celebrity in certain strictures upon Methodism, asserts 
that in our church there are four distinct orders of 
ministers. He says, ' 1 some are itinerant or traveling 
preachers, others local preachers, others presiding 
elders, and others bishops. All these alike have au- 
thority to preach and dispense the sacraments ; while, 
at the same time, each class enjoys privileges peculiar 
to itself." This statement not only involves a paradox, 
but is also untrue. We do not teach that there are 
four ministerial orders. We hold that there are only 
two, as we endeavored to prove in a former chapter. 
And when we speak of the local preachers as a "lower 
grade of ministers/ ' we mean simply that they occupy a 
less responsible or prominent position than that to which 



183 



their brethren in the regular work may be appointed. 
Mr. Wesley, who was denounced as a dangerous inno- 
vator, was frequently assailed by his enemies for having 
violated the order and discipline of the church, in the 
employment of such an instrumentality to disseminate 
bis doctrines. In defense of his conduct, he appealed 
to the scriptures, and the custom of the church at 
various periods of her history. 

The quarterly conferences license those whom they 
consider proper persons to serve the church in this re- 
lation, and annually renew their license, when their 
gifts, grace, and usefulness warrant it. A local preacher 
is eligible to the office of a deacon, after he he has 
preached four years. He may also be elected elder, 
after he has officiated four years as a deacon. In cases 
of immorality, etc., the discipline directs that a com- 
mittee of three or more local preachers, shall be ap- 
pointed to investigate the charges alleged; and this 
committee have power to acquit or suspend the party 
accused, until the ensuing quarterly conference, where 
the case is properly tried. From the decision of this 
body, there is an appeal to the annual conference, and 
their judgment is final. 

The local ministry have rendered invaluable service 
to the chnrch. In labors, zeal, and success, so far as 
circumstances would permit, they have vied with their 
brethren in the regular work. God has frequently 
made them instrumental in opening new and productive 



184 



LOCAL PREACHERS. 



fields of labor, and establishing flourishing societies. 
We should also here remind the reader, that local 
preachers planted Methodism in America. Of course 
their connection with secular affairs must greatly limit 
their sphere of usefulness. It is not designed to make 
any allusions to this point that will afflict or offend any 
one. Yet truth compels us to say, the utility and effi- 
ciency of the ministerial office, are seriously impaired 
by associating it with any worldly avocation. And 
hence, many who, if wholly devoted to the work, 
would have been able and successful ministers, because 
of the embarrassment just alluded to, have accom- 
plished but little for the church or the world. 

The duties and responsibilities of the ministerial office 
are such as require all the time and strength and talents 
of those engaged therein. The commingling of busi- 
ness care, and the tumult and strife of trade, with the 
elevated and all-absorbing engagements that demand 
the attention of a christian minister, to say the least, is 
an unseemly and strange combination of things spir- 
itual and temporal. We should be understood here 
not as speaking of the men, but of the office. Formerly 
the local preachers were more useful perhaps than at 
the present day. The district conference, which some 
years since was abolished, brought this class of labor- 
ers into the more active duties of the ministry. By 
their relation to the itinerancy at that time, they ap- 
peared more in the aspect and sphere of ministers of 



LOCAL PREACHERS. 



185 



the gospel. Our local brethren generally are as ready 
to engage heartily in promoting the interests of Meth- 
odism as others. Hundreds of them have proffered 
their services to the authorities of the church, and re- 
main in the position they now occupy, chiefly because 
there has been no " open door" into which they could 
enter. But for this circumstance, they would have 
been in the itinerant ranks years ago. Still as they 
have opportunity, or occasion may require, they preach 
and labor to do good. And as their labors are gratu- 
itously bestowed, they deserve the confidence of the 
church, and the gratitude of the world. 

Bishop Hedding, in a discourse on the administration 
of discipline, delivered in the year 1841, before the 
Kew York and other conferences, after stating that 
local preachers are to be associated with those engaged 
in the regular work, and should be understood as their 
assistants, used the following lancnia^e : 

" It is an erroneous notion that local preachers have 
nothing to do in executing the discipline of the church. 
If it were so, it would be altogether improper to ordain 
them. It is true, they are not to preside in the trial of 
members, except when they are called to take the place 
of the traveling preachers ; but this is the smallest 
and last act of administering discipline. The local 
preachers, as well as the juniors on circuits and sta- 
tions, have an important part of this work to do. They 
should reprove offenders, reclaim wanderers, instruct 



186 



LOCAL PREACHERS. 



ignorant persons, settle disputes between brethren, and 
reconcile contending parties ; and thereby prevent 
apostacies, crimes, and expulsions ; which, in the failure 
of their care and labor, might scandalize the church, 
and ruin souls. And, in many instances, the local 
preachers have a better opportunity than the traveling 
preachers of performing these parts of the work of 
discipline ; as they are more of the time with the peo- 
ple, are better acquainted with them, and consequently, 
know better when and w T here to apply the laws of the 
church, and prevent scandal and mischief. 

In all these things, the local preachers, as well as the 
junior itinerants, should be instructed and encouraged 
in their duty ; that every one may know his place, and 
perform his part in his Master's work. 

To this end, the preachers having charge should use 
all suitable means to prevent improper persons from 
being introduced into the local ministry ; or to remove 
them from it when they show themselves unworthy of 
that high and holy calling. No one should be licensed, 
or have his license renewed, except it be evident he is 
called of God, and can be a blessing to the church, and 
to the world. Much less should any one be recom- 
mended for ordination, unless his talents, piety, circum- 
stances in life, and business in the world, are such 
as promise usefulness, and will not dishonor the holy 
calling. 

Here, perhaps, it may be my duty to express a fear 



LOCAL PREACHERS. 



187 



that private friendships, or fear of giving offense, may 
sometimes have influenced some of the traveling 
brethren to encourage the licensing, or the ordination 
of local brethren, against the convictions of their un- 
derstanding ; or, at least, to be silent, when their duty 
to God and his church required them to oppose the 
measure. 

Our local preachers are now a numerous body of 
men. Many of them are men of rare talents and piety ; 
and, in general, it is believed, they are a great blessing 
to the church ; and their labors, in connection with 
those of the itinerants, have made them the honored 
instruments, in the hand of God, in spreading the gos- 
pel through the world. However, as most of them are 
men of business, as many of them hold civil offices, 
and in those and other conditions, are liable to be 
drawn into the political strifes of the day, and to be 
• exposed more than other ministers to the influence of 
the men of the world ; there is reason to fear that their 
example and business, in some instances, are a dishonor 
to the holy ministry, and a hinderance to the work of 
God. 

Though most of them are true friends, and real 
helpers to the itinerants, yet a few have been found who 
exhibited mournful signs that they were following for 
the loaves and fishes. And when such men could £ain 
sufficient influence with the people, they did not scruple 
to undermine the traveling preachers, step into their 



188 



LOCAL PREACHERS. 



places, and take the means of support which were due 
to the regular pastors. A few, even of the traveling 
preachers, finding that (when they should become 
local) they could influence certain societies to receive 
them as their pastors, to the exclusion of the traveling 
preachers, have been so soidid as to ask for a location 
for that purpose ; and have actually employed the office 
and influence the church had given them, to injure the 
itinerant system, which, itself, had been the means of 
making them all they are, either in religion or in the 
ministry. Against these evils and abuses, the church 
must keep a watchful eye, check and subdue them in 
time, or the day is not far distant when, in some parts 
of the country at least, they will become unmanageable. 

The discipline requires that 'every local elder, 
deacon, and preacher, jhall have his name recorded on 
the journal of the quarterly conference of which he is 
a member.' And also, that 'whenever any (local) 
elder, deacon, or preacher, shall remove from one 
circuit or station to another, he shall procure from the 
presiding elder of the district, or from the preacher 
having charge, a certificate of his official standing in 
the church at the time of his removal, without which 
he shall not be received as a local preacher in other 
places.' It is of great importance that there be a 
strict adherence to these rules ; that every man be 
kept in his place, or be deprived of the office the church 
has given him, when he has become so degenerate as 



EXHORTERS. 



189 



to employ it for private, mercenary, or party purposes, 
and not for the pious ends for which it was bestowed. 
Yet it is. to be lamented that there have been for sev- 
eral years, and still are, a few local preachers floating 
about the country on other business than preaching the 
gospel ; some of them operating on subjects injurious 
to the church ; in some instances living on the hospi- 
talities of the people, while their manner of life and 
teachings injure the cause of Christ, and the very peo- 
ple by whom they are supported. One holds his official 
membership in one place, and lives in another ; others 
operate in places distant from those where they are 
recognized as local preachers, while several find them- 
selves obliged to hold their relations in societies where 
they can be sure of protection, by the influence of party 
favoritism, from any charges which may be brought 
against them for their irregularities in other places. If 
there be any principles in the government of our church 
which can be made to bear on such men and their 
deeds, they ought to be applied ; if there be no such 
principles, it is hoped the next General Conference will 
devise some means by which such evils may be arrested : 
for if they be allowed to go on, it is impossible to fore- 
see to what extent they may produce mischief and 
every evil work." 

The next class meriting notice, is that made up of 
those, whose mission is to use the language of expostu- 
lation, entreaty, or exhortation. They are designated 



190 



CLASS-LEADERS. 



exhorters. This office differs from that of the local 
ministry, in that it provides for enforcing, rather than 
expounding the word of God. It is evident, the great 
design of this feature of our economy, is to afford an 
opportunity, to exercise one of the most important and 
valuable gifts we are called upon to improve. It is 
said of John the Baptist, " and many other things in his 
exhortation preached he unto the people." It is to be 
regretted, that so little consequence is attached to this 
interesting and powerful instrumentality. It frequently 
happens that men, who are qualified to render eminent 
service to the church as exhorters, entirely destroy their 
usefulness by attempting to preach. The scriptures 
direct, that as our gifts differ according to the grace 
given us, those who have the qualification to teach, 
should attend to teaching ; and those who are suited 
to exhort, should attend to exhortation. Forgetting 
this very important direction, we have frequently given 
license to brethren to preach, whose pulpit perform- 
ances have made a woful impression concerning their 
efficiency, and are a standing reproach upon the dig- 
nity of the ministerial office. 

Class-leaders are next in the order of the pastorate 
of our church. Class-leaders are appointed by the 
preacher in charge. This is proper, inasmuch as the 
class-leader, in a certain sense, represents the regular 
pastor of the flock. He attends to those pastoral 
duties, which cannot so well be looked after by the 



CLASS-LEADERS. 



191 



minister in charge, because of the fact, that the itiner- 
ant system makes him a comparative stranger where- 
ever he goes. The appointment of class-le-aders, 
however, is generally made, with reference to the 
advice and preferences of the stewards, and other 
official members of the church. The following 
remarks fairly state the reasons why this appointment 
is made by the preacher. "Their work is entirely his ; 
it is pastoral labor. The labors of long circuits would 
not at first allow the preacher to visit much the mem- 
bers of the local appointments. Leaders did, and still 
do, this work in another form. It is a spiritual super- 
vision of the church, rightfully pertaining to the min- 
istry ; but in this case delegated in part to the leaders. 
The ministry should certainly have the power to choose 
their delegates to do their own work." Having but a 
small number to care for, or watch over, the leader 
can readily give those under his charge, such advice 
as may be necessary: and in this way he does that 
which is done in other churches by the minister. And 
but for this arrangement, our people would sustain 
a loss, which could not be remunerated, even by 
the numerous and manifest advantages of the itiner- 
ancy. This, in the absence of the instrumentality of 
which we are treating, would be an unsafe and ineffi- 
cient method of operation. And it is a source of 
serious concern and alarm, that our people, in many 
places, appear so lightly to esteem this institution. 



192 



CLASS-MEETINGS. 



Class-meetings are peculiar to Methodism. Other 
churches have occasional inquiry, conference, or expe- 
rience meetings. But class -meetings are an essential 
part of our system. All persons uniting with us, are 
required to attend class, unless prevented by sickness 
or other circumstances not under their control. It is 
not claimed that this institution is of divine origin. 
Like many other peculiarities of our system, it is a 
prudential regulation, designed to promote spirituality 
and christian charity among our members. It origi- 
nated in the following manner. In the month of Feb- 
ruary, in the year 1742, several "earnest and sensible" 
men, as Mr. Wesley calls them, connected with the 
society under his care at Bristol, were together con- 
sulting, as to the best method to be adopted, to secure 
the payment of a debt, incurred in building a "preach- 
ing place." It was agreed that the society should be 
divided into classes of twelve, and one of them should 
be appointed to collect of each of these, what they 
might be willing to give. About one month afterward, 
in conferring with others in London, as to the means 
by which he might obtain a more correct knowledge 
of the spiritual condition and progress of those under 
his care, it was determined to make a similar division 
of the society there and elsewhere. 

The person designated the leader, was required to 
visit each member of his class at their residence. This 
being found too great a task to impose on the leader, 



C L A S S - M E E T I N G S . 



193 



the members were required to meet together. When 
met, after proper inquiry, each one present, was ex- 
horted, rebuked, or comforted, as occasion required. 
For the purpose of extending his personal knowledge 
of those associated with him, Mr. Wesley visited the 
classes quarterly ; and to those, of the correctness of 
whose life and character, he was clearly satisfied, he 
gave tickets, which were considered due and proper 
evidence of membership. They answered the same 
end as our regular certificates. The custom is still 
observed in the Wesleyan Connexion. And it would 
be an instrument of much good if used among us. 

The utility of this peculiar institution is obvious and 
indisputable. Besides supplying our members with a 
subordinate pastoral oversight, it promotes a high 
degree of spirituality, and firmly unites us in the bonds 
of christian fellowship and chanty. The instructions 
and intercourse thus secured, are eminently calculated 
to give a permanence and vigor of christian character, 
that qualify the church to prosecute successfully, the 
aggressive career marked out for her by the providence 
of God. And so soon as we become willing to dispense 
with this feature of our system, our decline and down- 
fall will certainly and rapidly follow. This is one of 
the ancient landmarks. And it would be almost sacri- 
lege to remove or deface it. 

Numerous objections have been urged against class- 
meetings. Of these we shall say but little. When 
17 



194 



CLASS - MEETINGS. 



some of the members of the "societies" objected that 
such things were not thought of or enjoined, at the 
time they united with them, Mr. Wesley summarily 
replied, "if they were not, they should have been." 
When they alleged there was no scripture for any such 
regulation, he answered, in his peculiar laconic style, 
"there is none against it " 

The scriptures, we may remark, in every possible 
way sanction and approve, if they do not positively 
command or enjoin, select meetings for the special ben- 
efit of believers. They also plainly teach the duty of 
frequent communion and fellowship one with another. 
And inasmuch as our societies, and congregations, are 
always prosperous or decline in proportion as they 
attend or neglect class-meetings, we should in no case 
give countenance to those who would lay them aside. 
We are compelled to add here, that in some instances 
our preachers and people have exalted this institution 
above what it was designed to be. It is frequently 
spoken of, as of more consequence than some of the 
divinely instituted means of grace. Hence, those who 
neglect it, are deemed more worthy of expulsion from 
the church, than those who neglect the sacraments of 
Jesus Christ. All this, however, is contrary to Meth- 
odism. It is a mistake or error, into which some have 
fallen. It is as unseemly and anti-Methodistic to place 
class-meetings above the Lord's supper, as it would 
"be, to esteem the teaching of John Wesley of greater 



vS T E WARDS 



195 



authority than the word of God. Our economy, how- 
ever, should not be made responsible for the erroneous 
sentiments of those who may have adopted it. 

A word or two in relation to stewards must close this 
chapter. These officers are appointed by the preacher 
in charge, and the quarterly conference. The preacher 
i> endnotes, and the conference reject or confirm the nom- 
ination. The duties of stewards are such as render it 
necessary for them to be "men of solid piety, who 
both hioiv and love the Methodist doctrine and disci- 
pline, and of good natural and acquired abilities for the 
transaction of temporal business." They should be 
men of comprehensive and liberal views. In no par- 
ticular have we been more injured than in the selection 
of persons to fill this office. Men of the most narrow 
and contracted notions of church polity and business 
arrangements, are often promoted to this post. And 
in the performance of their duty, they adopt a system 
falsely denominated economy, and compel many from 
absolute necessity to leave the regular ministry, and 
engage in some secular business to relieve themselves 
of the embarrassments created by the policy we have 
named. Parsimoniousness anywhere is offensive and 
unmanly. But nowhere is it so unbecoming and con- 
temptible, as when exhibited in arrangements for the 
support and comfort of preachers of the gospel, and 
their families. To see men of wealth, who have all 
the comforts and luxuries of life at command, dealing 



196 



STEWARDS. 



out a meager and stinted support to their brethren, who 
have given up the world, to engage in the toils, and 
endure the privations and sacrifices of the itinerant 
ministry of the Methodist Episcopal Church, is a re- 
volting exhibition of selfishness, from which the mind 
turns away with loathing and disgust. 

The relation existing between the stewards and the 
preachers, requires that they be men of sound judg- 
ment and great prudence. They are to tell the 
preachers what they think wrong in them, and advise 
them in regard to the general management of the 
work. They are responsible to the quarterly confer- 
ence, which has power to remove or change them at 
pleasure. 



CHAPTER XI. 



OFFICIARY. 

Leaders' Meetings — Quarterly Conferences — Annual Conferences — 
General Conferences. 

There are four official bodies connected with our 
church — the General, annual, and quarterly confer- 
ences, and the leaders' meeting — each of which have 
their appropriate sphere of action and control. Leaders' 
meetings are not held in all of our circuits, or as regu- 
larly as they should be in stations. There is no posi- 
tive enactment or provision in our economy, directing 
that such a meeting shall be held. This, however, is a 
matter of plain inference. Such an organization is fre- 
quently referred to, and the custom prevalent in a large 
proportion of our connexion, authorizes us to designate 
it one of the official bodies of the church. The disci- 
pline makes it the duty of the preacher in charge, to 
meet the stewards and leaders as often as possible. It 
also requires the leaders to meet the ministers and 
stewards once a week. It is hence apparent, ' 'leaders' 
meetings" should be held on circuits, as well as in sta- 
tions. However, because of the inconvenience of 
traveling, etc., to which our official brethren would be 



198 



LEADERS' MEETING. 



subjected, it but occasionally occurs, that a leaders' 
meeting is held on circuits. 

The design of these stated meetings of ministers, 
stewards, and leaders, is to give an opportunity to ac- 
quire a correct knowledge of the condition of the 
church, that those who have the spiritual oversight of 
the flock, may be informed of any who are sick, or 
those who walk disorderly and refuse reproof. The 
reader has already been apprised of the difficulty ex- 
perienced by the minister in charge, in the performance 
of his duty, in consequence of being everywhere a 
comparative stranger. Few are aware of the embar- 
rassment resulting to a pastor from the fact just stated. 
This, however, where the class-leaders and stewards do 
their duty, is entirely relieved. Our people sometimes 
complain that their ministers do not visit them in sick- 
ness. And very often this circumstance is spoken of 
to their injury, and they are represented as negligent 
and unfaithful. But if the truth were known, the lead- 
ers or stewards are responsible for all the difficulty. 
Failing to make the proper communication to the lead- 
ers' meeting, the leader or steward becomes guilty, but 
the preacher suffers all the blame. The regular busi- 
ness of leaders' meetings, besides informing the minis- 
ter in charge of any who are sick, or walk disorderly, 
is to recommend persons to be admitted on probation, 
or into full connexion, and attend to various incidental 
matters connected with the spiritual affairs of the church. 



LEADERS' MEETINGS. 



199 



In the reception of members, the usual course is, 
the minister gives an invitation in the public congrega- 
tion for persons to join the church ; their names are- 
then taken down, and as soon after as may be conven- 
ient, a meeting of the leaders and stewards, is held, 
and the preacher presents for their consideration, the 
names of the persons who desire admission on trial ; 
and if recommended by the meeting, they are admit- 
ted. This is done in compliance with the direction in 
the discipline, "Let none be admitted on trial, except 
they are well recommended by one you know, or until 
they have met twice or thrice in class." To meet this 
judicious provision, in many places, at the time the 
invitation is given, the preacher announces the fact to 
the congregation, that A. B. desires to join on proba- 
tion, and makes this inquiry: "are there any objec- 
tions? " If no objections be made, it is assumed that 
the person making application is duly recommended. 
However, it frequently happens that neither of these 
very proper regulations is regarded, and the preacher 
in charge postpones any and all inquiry, at all official, 
until the probationary term has expired. But it would 
perhaps generally be the safest and most prudent 
course, to confer with the leaders and stewards of the 
church, as first stated. 

The leaders' meetings also recommend to the 
preacher in charge, suitable persons to officiate as 
exhorters in the church; nor can any receive license 



200 



QUARTERLY C ONFEREJSCES. 



as such, without this recommendation, except where 
no leaders' meeting is held ; and there, the society or 
class of which the person is a member, must give the 
recommendation. They likewise recommend to the 
quarterly conference those who they deem proper per- 
sons to be licensed to preach, and attend to such other 
business as the minister in charge may present for their 
consideration. It will thus be seen, this organization 
is of great advantage to the church. Its importance 
and utility, however, are not, in many cases, duly ap- 
preciated. Many of our people and preachers seem to 
think it is a matter of but little consequence, whether 
or not any such meetings are held. In this, their 
judgment, certainly is greatly at fault. 

Quarterly conferences consist of all the traveling and 
local preachers, exhorters, class-leaders, and stewards 
associated with any specified circuit or station. They 
are held once in three months, in connection with what 
is termed the "quarterly meeting." Quarterly meet- 
ings, especially in country places, and on large and 
populous circuits, are seasons of great religious interest. 
The most zealous and devoted members of the church 
come from various points, and after transacting the 
usual business committed to their care, they unite with 
the multitude convened on the occasion, in the public 
worship of God. And as the whole assembly join in 
praise and prayer, the mighty power of the gospel is 
often revealed in a wonderful manner, and scores are 



ANNUAL CONFERENCES. 



201 



awakened and converted from the error of their ways. 
And thus, christian fellowship and zeal, and love and 
confidence are diffused through the entire body of 
members connected with any particular circuit or 
station, and an incalculable amount of good is 
accomplished. 

The business of the quarterly conference, is to li- 
cense proper persons to preach, recommend local 
preachers for admission into the traveling connexion, 
and for election to deacon's or elder's orders. They 
receive, and finally determine appeals from the decision 
of committees of trial, etc., and attend to various other 
items of business, as directed by the discipline. The 
presiding elder is the president of this body, and in 
his absence the preacher in charge. 

Annual conferences are composed of all the traveling 
preachers in full connexion. There are, including the 
Liberia Mission, and the Oregon and California, thirty- 
one annual conferences. These are exclusive of those 
within the territory occupied by the Methodist Epis- 
copal Church South. 

The duties and prerogatives of an annual conference, 
are clearly defined in our book of discipline. They re- 
ceive suitable persons into the itinerancy, elect those who 
may be deemed worthy, to deacon's and elder's orders, 
and examine into the character and usefulness of all 
engaged in the work. The subject of missions, Sun- 
day schools, the circulation of tracts, the progress and 



202 



ANNUAL CONFERENCES. 



operation of the Bible cause, the support of the super- 
numerary and superannuated preachers, and the 
widows and children of deceased ministers, and other 
kindred items of business, receive such attention as 
time and circumstances permit. The bishops fix the 
time, and the conferences the place of meeting. The 
bishops preside, and in their absence, one of the pre- 
siding elders, who may be appointed by letter from the 
bishop, or elected by the conference. 

It is generally known that the annual conferences are 
composed of traveling ministers exclusively. To this 
some object ; and insist there should be a representation 
of the membership, associated with the ministry. This 
would be all correct, but for one consideration, viz : 
annual conferences attend only to such business as 
properly and exclusively belongs to the ministry. They 
possess no legislative powers, and can do nothing more 
in reference to any measure at all relating to the mem- 
bership, than give a mere expression of opinion, or 
offer their advice. Should they attempt to do more, 
their action could be appealed from to the General 
Conference, and, because of its unconstitutionality, 
would be null and void. 

It is sometimes stated that annual conferences fix 
the appointments of the preachers. This is a palpable 
error. The annual conferences have no more to do 
with making the appointments, than the quarterly con- 
ferences, or leaders' meetings. The bishojis make the 



ANNUAL CONFERENCES. 



203 



appointments. It is designed of course to say that this 
is the constitutional, or disciplinary method. If there 
have been instances in which this order has been in- 
fringed, the system has been violated, and cannot be 
made responsible. If, however, annual conferences 
should be vested with any legislative prerogative ; if 
they had authority to control or bind the laity in any 
particular, then the representation spoken of would 
certainly be judicious and necessary. 

But perhaps it may be said, that annual conferences 
receive ministers, or persons to fill the ministerial office, 
and in this way, their action bears upon the member- 
ship. But it will be remembered, they cannot receive 
any into the itinerancy, until they have been duly 
recommended by the laity. The membership, in fact, 
make our ministers, so far as they are made by man at 
all. A man may not even be licensed to exhort, or 
labor in the church as a local preacher, unless the laity 
recommend him, as a person suitable for the work. Thus 
the original license to preach, admission into the trav- 
eling connexion, and promotion to the office of a dea- 
con or elder ; and indeed the whole ministerial office, 
depend upon the recommendation and concurrence of 
the laity. So that, in regard to the reception of min- 
isters to serve the church, the voice and views of the 
people, are as much consulted among us, as in any 
other denomination. These are facts, which those who 
are continually railing at the priestly exclusiveness and 



204 



GENERAL CONFERENCE. 



intolerance of our government, should keep in remem- 
brance. If they would do this, and make a just expo- 
sition of our economy, they would find therein more 
to approve, and less to condemn. 

The General Conference is composed of one member 
for every twenty-one members of each annual confer- 
ence. They may be appointed by seniority or choice. 
The latter method, it is believed, is universally adopted, 
and is far the most satisfactory and equitable. This is 
properly speaking, the only legislative body in the 
church. The discipline vests in this body "full power 
to make rules and regulations " for the government of 
the church. And hence it is designated a legislative 
body. But its legislative powers are so explicitly 
guarded, and controlled by so many positive restric- 
tions, that the term legislative is scarcely appropriate. 
The laws of the church, so far as fundamental princi- 
ples are concerned, are contained in the word of God. 
The laws of Methodism are set forth in the discipline, 
and are not susceptible of revision, in the same sense 
as are our incidental regulations. 

The following extract from a report adopted by the 
body to which we allude, in the year 1828, confirms 
the position we have taken : 

"We arrogate no authority to enact any laws of our 
own, either of moral or of civil force. Our commis- 
sion is to preach the gospel, and to enforce the moral 
discipline, established by the one Lawgiver, by those 



GENERAL CONFERENCE 



205 



spiritual powers vested in us as subordinate pastors, 
who watch over souls as they that must give account to 
the chief Shepherd. We claim no strictly legislative 
powers, although we grant the term ' legislature ' and 
'legislative 5 have been sometimes used even anions 
ourselves. In a proper sense, however, they are not 
strictly applicable to our General Conference, A mis- 
take on this point has probably been the source of 
much erroneous reasoning, and of some consequent 
dissatisfaction. Did we claim any authority to enact 
laws to affect either life or limb, to touch the persons or 
to tax the property of our members, they ought, un- 
questionably, to be directly represented among us. But 
they know we do not. We certainly, then, exercise no 
civil legislation. As to the moral code, we are subject 
equally with themselves, to one holy Lord. We have 
no power to add to, to take f rom, to alter, or to modify a 
single item of his statutes. Whether laymen or minis- 
ters be the authorized expounders and administrators 
of those laws, we can confidently rely on the good 
christian .sense of the great body of our brethren to 
judge. These well know, also, that whatever expo- 
sitions of them we apply to others, the same are ap- 
plied equally to ourselves, and, in some instances, 
with peculiar strictness.' ' 

The restrictions upon the powers of the General 
Conference, provide, that they shall not, in any event, 
"revoke, alter, or change our articles of religion, or 



206 



GENERAL CONFERENCE. 



establish any new standards or rules of doctrine. " 
They may not allow of more than one representative 
for every fourteen members of an annual conference, 
or for a less number than one for every thirty. They 
cannot change any part of our government, so as to 
do away episcopacy, or destroy the plan of our itin- 
erant general superintendency. They cannot change 
our " general rules," or do away with the privilege of 
our ministers and members, of a trial by a committee, 
and an appeal, as set forth in the book of discipline. 
They cannot appropriate the proceeds of the Book Con- 
cern, or the Chartered Fund, to any other purpose than 
the support or benefit of the traveling, supernumerary, 
and superannuated preachers, and their wives, widows, 
and children. Any of the foregoing restrictions may, 
however, be modified or abolished, except that relating 
to doctrine, upon the concurrent recommendation of 
three-fourths of all the members of the several annual 
conferences. A change or modification may be recom- 
mended by the General Conference, but cannot take 
effect, until the majority above stated approve it. 

When, therefore, we contemplate the agency our 
people have in constituting the ministry, such a recom- 
mendation as that which is required to give the Gen- 
eral Conference authority to make any change in these 
restrictions, could not be viewed in any other light than 
the voice of the great body of the church. 

Nor is it in the leastwise probable, that our ministry, 



GENERAL CONFERENCE. 



207 



will in any particular, oppress the people. They are 
as much interested in the co-operation of the member- 
ship as is possible. They are not a 'privileged class, 
and claim no exclusive prerogatives which place them 
beyond the influence of the people. Without the peo- 
ple they are entirely powerless. The success of their 
ministerial operations, depends in a great measure 
upon the concurrence of the laity. They have no 
clerical fund or revenue, on which they may rely for 
support, save that which is furnished by the voluntary 
contributions of the people. 

The distinguished Dr. Emory, thus speaks on this 
subject: "We have said that the Methodist Episcopal 
Church possesses effective and substantial security 
against any encroachments of tyranny on the part of 
her pastors. This security, to say nothing of higher 
principles, is amply provided in the fact, so obvious to 
common sense, that the interests of the preachers, as 
men, are not only coincident but identical, with all 
the interests which bind them to be good pastors ; and 
that these again are identical with the interests of the 
people. They cannot possibly have any earthly motive 
for setting themselves in opposition to the people. All 
human motives are on the other side. And the far 
greater danger is, that their sense of dependence, and 
the pressure or apprehension of want, may tempt 
them, in the general state of our poor fallen nature, to 
lower the gospel standard, and to relax its holy disci- 



208 



GENERAL CONFERENCE 



pline, in accommodation to the common frailties of 
those who hold over them, and over their wives and 
children, and all most dear to them, the fearful power 
of feeding or starving them at discretion. For the 
sober truth is, that there is not a body of ministry in 
the world more perfectly dependent on those whom 
they serve than the Methodist itinerant ministry. In 
those churches which have a lay representation, the 
pastors make legal contracts with their people, and 
have legal remedies to enforce their fulfillment. We 
make no such contracts, and have no such remedies. 
In this, our system is more scriptural, and renders us 
more dependent. It places us, in fact, not only from 
year to year, or from quarter to quarter, but from week 
to week, within the reach of such a controlling check, 
on the part of the people, as is possessed, we verily be- 
lieve, by no other denomination whatever; and which 
is considered, both by them and by us, as a relinquish- 
ment of what might be claimed, on our part, fully 
equivalent to the relinquishment, on their part, of a 
direct representation in our General Conference. 

These remarks, on the pecuniary check, apply not 
only to the mode in which the preachers are appointed — 
on a principle of mutual sacrifice for the general good, 
and one to which we believe our people are peculiarly 
attached, in support of an itinerant system — but they 
apply with equal force to the whole of the official con- 
duct of each individual pastor ; and, above all, in his 



GENERAL CONFERENCE. 



209 



appointment of class-leaders, of which so much has 
been said. That the pastor, agreeably to our discipline, 
possesses the right, as a branch of his pastoral over- 
sight, to appoint whom he thinks best qualified to aid 
him, as leaders, and to continue to change them, is not 
disputed. But it is equally certain, on the other hand, 
that the means of his support are in the hands of the 
classes ; and that the supplying or withholding it, as 
they judge proper, is as indisputably their right. Were 
a preacher, therefore, governed by no better principle 
than his own interest, he could not successfully resist 
the just wishes of the classes by arbitrarily obtruding 
on them obnoxious leaders. Suppose a preacher should 
even be so stupid, or so wicked, as to attempt a 
course of tyrannical appointments. In the first place, 
he may be arrested at any period of the year, on appli- 
cation to a bishop or presiding elder ; and if convicted, 
may be removed, and degraded from the pastoral 
charge ; or, secondly, supposing it even possible that 
redress from these sources should be delayed or denied, 
is it not plain that the classes have the means of redress 
in their own hands ? Suppose they should say to the 
pastor — and in circumstances of such extremity they 
would be justified in saying it — If you obstinately per- 
sist in the vexatious exercise of an extreme power to 
force on us obnoxious leaders, we will also exercise our 
extreme power to withhold our contributions. Where 
would be his empty boast ? Would he not be paralyzed 
18e 



210 



GENERAL CONFERENCE. 



at once ? Who does not see, then, that on our system, 
the true effective power is, in reality, in the hands of 
the people ; and more perfectly so, in fact, than in al- 
most any other denomination ? It is such a power that 
the preachers must be mad to provoke its array against 
them, and more than men to be able to resist it." 

It is sometimes alleged, that the ministry are the 
legal owners, or proprietors of ail the church property. 
But it is as gross a misrepresentation as ever was 
known. And we confess ourselves at a loss, to know 
how such an impression ever became prevalent. It 
certainly cannot be rationally inferred from any of our 
properly recognized authorities. The following remarks 
in reference to the position of our ministry in relation 
to this subject, occur in the notes formerly appended to 
our discipline. 

"In respect to the deed of settlement, we would 
observe, that the union of the Methodist society, 
through the states, requires one general deed, for the 
settlement of our preaching houses and the premises 
belonging thereto. In the above plan of settlement we 
have given to the trustees an authority and security 
they never possessed by virtue of our former deeds, 
namely, the power of mortgaging or selling the prem- 
ises in the cases and manner above mentioned. By 
which we manifest to the whole world, that the prop- 
erty of the preaching houses will not be invested in 
the General Conference. But the preservation of our 



GENERAL CONFERENCE. 



211 



union and the progress of the word of God indispen- 
sably require, that the free and full use of the pulpits 
should be in the hands of the General Conference, and 
the yearly conferences authorized by them. Of course, 
the traveling preachers, who are in full connexion, as- 
sembled in their conferences, are the patrons of the 
pulpits of our churches. And this was absolutely ne- 
cessary to give a clear, legal specification in the deed. 
If the local preachers, stewards, and leaders, who 
have an undoubted right to preach, meet their classes, 
etc., in the preaching houses at due time, according to 
the form of discipline, were specified, it would be 
necessary to add a description of their orders ; which 
would throw such obscurity upon the whole, that a 
court of justice would either reject the deed, or be at a 
loss to determine concerning the little peculiarities of 
our form of discipline. But we do hereby publicly 
declare, that we have no design of limiting in the least 
degree, the privileges of any of the public officers of our 
society, but by this deed solely intend to preserve the 
property of our church by such a clear, simple specifica- 
tion, as shall be fully and easily cognizable by the laws." 

Our church property is generally deeded to the 
Methodist Episcopal Church of the United States. The 
church, therefore, is the owner. And the bishops, or 
General and annual conferences, are no more the 
church than the laity. The property is held in trust, 
by trustees who are almost universally laymen. It is 



212 



GENERAL CONFERENCE. 



provided in this trust, as explicitly as language can 
make it, that the property thus conveyed and held, 
shall be used for the worship of God, as taught in our 
economy and usage. 

A short time ago we were not a little surprised and 
astonished in looking over a small work containing a 
series of dissertations in reply to the inquiry, "Why 
are you a Lutheran ? " to find the following language : 
"In the Methodist Episcopal Church, the traveling 
preachers possess the right of controlling the property. 
Accordingly, the preachers, who are the agents of the 
bishop, may dispossess the society or congregation of 
the house of worship, parsonage, etc. By this sys- 
tem, the amount of church property held by the 
preachers, is said to be little short of four millions. 
Add to this the Chartered Fund in Philadelphia, of 
thirty thousand dollars, the Book Establishment in 
New York, estimated at two or three hundred thousand 
dollars ; and the funds of the Preachers' Aid Society 
in Baltimore, and the aggregate will probably amount 
to considerably above four millions ; all which, if I am 
correctly informed, is managed and controlled by the 
traveling preachers, agreeably to the regulations pre- 
scribed, and to the entire exclusion of the laity or 
members of the church, who were chiefly instrumental 
in contributing this immense sum." 

Now we aver, there is not scarcely a word of truth in 
this wanton assault. Our ministers cannot as "agents 



GENERAL CONFERENCE. 



213 



of the bishop," or in any other relation, dispossess our 
societies of church property of any kind. Our preach- 
ers, do not, in any sense, hold, own, or possess our 
places of worship, etc. They are all held as before 
stated, by trustees in trust — and said trustees almost 
universally are laymen. Our Chartered Fund is also 
held in a similar manner. NFor is this, or our church 
property, or the Book Concern, etc., managed and con- 
trolled by the ministry to the exclusion of the laity. 
Our Book Concern and Chartered Fund are both spe- 
cific and well-defined trusts, and are controlled by cer- 
tain explicit and definite conditions, which point out the 
uses to be made of them. Our Book Concern it is 
true, is under the supervision of agents who are ap- 
pointed by the General Conference. But these agents 
and the body by which they are appointed, act under 
absolute directions, which specify the disposition to be 
made of its proceeds. The ministry are, by these con- 
ditions and specifications, invested with powers and 
privileges of control, over the funds and property of 
which we have spoken, only so far as to carry out and 
execute the design and intent of the original donors. 
And to whom could such a trust be so safely confided, 
as to those whose interest must necessarily lead to its 
faithful observance ? 

The author of the work containing the extract we have 
quoted, assures us, all the intimations he has given, are 
true, if he has been " correctly informed." We would 



214 



GENERAL CONFERENCE. 



take the liberty to say, that he has not been correctly 
informed. And we may add, he has consequently mis- 
represented us. And we hope that he, or some of his 
learned friends, who have indorsed or recommended 
his work, will either disclaim the erroneous statement 
they have made, or furnish the testimony by which 
they may be prepared to prove its truthfulness. 

So far as we are capable of comprehending the 
meaning of words, and the force and bearing of consti- 
tutional and legal restrictions, our ministry have no 
power, if they had any inclination, to violate or abuse 
their trust. It appears to us, that whatever influence 
can control the mind or heart, whether personal or con- 
ventional, pecuniary or spiritual, will in all circum- 
stances, and through all coming time, necessarily j9ro- 
tect the laity, and guide the ministry to an equitable 
and advantageous exercise and improvement of all the 
powers and immunities committed to their charge. 

In the adjustment of the numerous financial inter- 
ests of the church, the laity now exercise almost ex- 
clusive control. But their counsel and co-operation, 
perhaps, could be more readily secured, and would pro- 
duce more decisive consequences, if they were asso- 
ciated more closely with us in our ecclesiastical organi- 
zations. This, in some instances among our brethren 
in the South, has been tried with the most satisfactory 
results. And it would be well for us to give the ques- 
tion due attention and a proper trial. However, as 



GENERAL CONFERENCE. 



215 



it is the author's business to explain and set forth 
Methodism as it is, rather than as it should be, he 
conceives that on this point, and all similar subjects, he 
is required to do nothing more, than make mere sug- 
gestions. Having done this in reference to the present 
inquiry, he leaves it for the further consideration of the 
people, and the decision of that body appointed to make 
rules and regulations for the church. 

It may be remarked, in conclusion, that a more ju- 
dicious distribution of governmental powers and respon- 
sibilities, than that which is made between all the 
various bodies of which we have spoken, cannot readily 
be conceived. Each operating in the sphere pointed 
out in the constitution, will produce the most harmoni- 
ous and energetic action of the whole ; and the rights, 
interests, and privileges of all concerned will be amply 
and permanently secured. 



CHAPTER XII. 



THE LAITY. 

Manner of receiving members — Baptism, door to the church — Rea- 
sonableness of our method — Attention given to religious experience. 

Having given our views at length, of the rights, privi- 
leges, and duties of the ministry, the reader's attention 
will now be directed to the laity of our church. Among 
other duties, the preacher in charge is directed to re- 
ceive, try and expel members, according to our form of 
discipline. In the reception of members, the practice 
of suffrage does not obtain. The question of admis- 
sion into the church, is in a great measure, confided to 
the ministers having the oversight of the flock, as those 
who must give account. This, it seems to us, is agree- 
able to the fitness of things, and in accordance with 
the scriptures. To all true ministers, Christ has given 
authority, not only to teach and baptize, but also to 
receive those, who desire admission to the church. 
Indeed, baptism is the door into the visible church — 
and without it no one, properly speaking, can be a 
member thereof. And baptism is a work exclusively 
appropriated to the ministry. To this work they are 
appointed by our Lord Jesus Christ, whose command 
is, "Go ye therefore, and teach all nations, baptizing 



THE LAITY. 



217 



them in the name of the Father, and of the Son, and 
of the Holy Ghost. Teaching them to observe all 
things whatsoever I have commanded you. And lo ! I 
am with you alway, even unto the end of the world.' ' 
Hence, they are duly authorized to receive those who 
seek admission among us, This act, however, cannot 
be consummated, according to our discipline and usage, 
without the recommendation of responsible persons, 
already members of the church. 

We receive persons on trial for six months. During 
this period, they have ample opportunity to become 
acquainted with our doctrines, discipline, and method 
of operation. If, at the end of six months, or at any 
point during that period, they become dissatisfied with 
either, they may withdraw their application, without 
detriment to themselves or us. And, on the other hand, 
should we discover that they are not suitable persons 
to become members of the church, we may decline 
receiving them ; and, without censure, they are laid 
aside. By our enemies, it is frequently said, we give 
too little attention to the character and spiritual con- 
dition of candidates for membership with us. But 
certainly our manner of procedure, is the best calcu- 
lated to furnish the church with a clear and intimate 
knowledge of the religious attainments of those desiring 
fellowship with us ; and is wisely adapted to the pro- 
tection of the church against imposition, and the spiritual 
improvement and security of all concerned. 
19 



218 



THE LAITY. 



Originally, as we have seen, the only condition re- 
quired of those who desired admission to the societies, 
was a " desire to flee the wrath to come and be saved 
from their sins." Since, however, instead of being 
mere societies, we have become a church, in the true 
and proper sense of the term, the method of making 
this desire known, has been made more explicit. Now 
it is necessary for those who seek to unite with us, to 
give assurance of their belief in our doctrine, and a 
willingness to be governed by our discipline ; and also 
to be baptized. These conditions, however, are all so 
obviously correct, that nothing need be said in their 
defense. Of course, no one will desire to join a 
church, the doctrines of which he does not believe. 
And, inasmuch as the welfare and success of all organ- 
ized society, depend in a great measure upon the sub- 
ordination of the members of which it is composed, we 
apprehend that it is right, and according to scripture 
and the custom of the primitive church, to require that 
our members submit to the authority and government 
we have adopted. Hence, those who desire to associate 
with us, are expected to give credence to our doctrine, 
obey our discipline, and observe the ordinances, as 
taught and administered by us. 

Our doctrines, discipline, and modes of worship, 
may be gathered from our book of discipline, our 
standard authors, and the usages that have generally 
obtained among us. The import of our doctrine and 



THE LAITY, 



219 



the application of our discipline, must be determined 
with reference to our usage in teaching one, and ad- 
ministering the other. For instance, the regulation 
prohibiting men to sing, unless they " understand the 
notes and sing the bass," if violated again and again, 
would not expose the party concerned, to any danger 
of censure or expulsion. And for what reason ? Not 
because it is not a rule of the discipline, but because 
of having been disregarded and laid aside as unsuit- 
able, by preachers and people, it has become obsolete 
in the sense of law. And so we may say of all other 
regulations which have been explained or treated in 
like manner. 

For violating any and all of these, a complaint of 
insubordination could not be sustained, because from 
the beginning we have proclaimed by our actions be- 
fore the world, that we understand them to be regula- 
tions which may be observed or laid aside, as shall be 
found best in the circumstances. A charge of the 
character of that just stated, could be maintained only 
where some principle or measure known, established, 
and observed as the law, is involved. It would be as 
just and suitable, to expel a member of the church 
for using any of the innocent luxuries of life, as for dis- 
regarding any of these incidental matters. To estab- 
lish guilt, sufficient to merit excommunication, as before 
intimated, the act must be against some uniform and 
fundamental feature in the administration of discipline, 



220 



THE LAITY. 



as acknowledged and approved by the church. Other- 
wise, expulsion in such a case, would be absolute 
despotism. 

It is sometimes said, our members have no rights. 
We answer, they have all the rights at all desirable to 
possess. In the first place, they may unite with us, or 
decline to do so at pleasure. And when united with 
us, they have all the conventional rights secured by our 
economy. They may, of choice, remove from us, or 
remain with us. They participate in the transaction of 
all the various items of business in which they are at 
all interested. Our stewards, class-leaders, and trus- 
tees, are all, generally speaking, laymen : and our min- 
istry consists of those recommended and approved by 
them. The people also build churches, and control 
them as to their location, style, and occupancy. If 
they prefer to build a large and splendid edifice, or an 
humble and unassuming meeting house, no one can pre- 
vent them. If it be found more convenient or desir- 
able, to sit with their families, and sell, or rent pews, 
rather than for the men and women to sit apart and 
have free seats, according to the custom of the past, 
they have a right so to do. Nor does our discipline, 
in either letter or spirit, curtail this right. All these 
matters, as we understand the law and custom of the 
church, are to be settled according to the views and 
preferences of the people. 

The discipline, it is true, states that it is contrary 



THE LAITY. 



221 



to our economy, to build churches with pews, etc., 
and advises that those already built, be made free. But 
it does in no wise contravene the right of the par- 
ties thus advised, to use their own judgment, and act 
accordingly. And, as has been shown in a preceding 
chapter, this right has been recognized by every de- 
partment of the authorities of the church. Nor should 
the laity, on any pretense whatever, permit it to be 
wrested from them. As members of the Methodist 
Episcopal Church, and according to the discipline, they 
have this right. It is one they never conceded, and 
which has never, until very recently, been disputed. 
We regret to be compelled to admit one exception. 
This, however, stands alone. There is but one instance 
of the kind inall the history of the church. We appre- 
hend there never will be another. To an attentive ob- 
server, who beholds the premonition of coming events, 
in the shadows they "cast before them," there is am- 
ple assurance that even this will be disclaimed. It 
would, of course, be unbecoming in us, to say anything 
to produce strife, or excite insubordination. Yet we 
repeat it, if this right be assailed in any way, the laity 
not only have the privilege to complain, but it becomes 
their absolute duty to resist such a movement, as unjust 
and tyrannical. And in so doing, they will be com- 
mended by God and man. Tyranny is no more gov- 
ernment than anarchy. And we are held, morally, no 
more to the obedience of one, than to a participation in 



222 



THE LAITY. 



the other. Indeed, tyranny is anarchy exalted to the 
seat of power. And no ordinance of God or man, 
requires us to regard either, except to resist and over- 
throw them. 

The expediency of building such churches, is another 
question altogether. Yet, even of this, the laity must 
make the final determination. In making up their 
judgment of this question, they may be advised or 
counseled by their pastors. But in the event they hon- 
estly differ with them, they have the right, in a legal 
and moral sense, to consult their own preferences, and 
proceed according to their sense of what may be pru- 
dent and necessary in the circumstances. 

It is by many insisted that our system of govern- 
ment denies to the laity the right of representation in 
the legislative department. This question excited a 
lengthy and animated discussion at the time it was 
agitated. An eminent man, who engaged in the con- 
troversy reasoned on this wise : 

"The right to be represented where law is made to 
govern, is not only essential to civil freedom, but is 
equally the basis of religious liberty. Civil and re- 
ligious liberty are intimately connected ; they usually 
live and die together, and he who is the friend of the 
one, cannot consistently be the enemy of the other. If 
liberty, as is admitted on all hands, is the perfection of 
civil society, by what right can religious society become 
despoiled of this crowning excellence of the social 



THE LAITY. 



223 



state? The New Testament furnishes the principles 
but not the forms of church government ; and in the 
adaptation of forms to these principles, christian bodies 
should be governed mainly by the few facts and pre- 
cedents furnished in the apostolic writings. The will 
and mind of the Great Head of the church, on this 
subject, so far as clearly revealed, whether by express 
statute or fair implication, cannot be contravened with- 
out impiety ; but in relation to a variety of topics, con- 
nected with the internal police, and external relations 
of the church, on which the scriptures are silent, it is 
left to every christian community to adopt its own reg- 
ulations, and the same is true of nations. Ministers 
and private christians, according to the New Testa- 
ment, are entitled to equal rights and privileges — an 
identity of interests implies an equality of rights. A 
monopoly of power, therefore, by the ministry, is an 
usurpation of the rights of the people. ISTo power on 
the part of the ministry, can deprive the people legiti- 
mately of their elective and representative rights ; as 
the ministry cannot think and act for the people, in 
matters of principle and conviction, so neither can they 
legislate for them, except as their authorized repre- 
sentatives." 

This logic would be conclusive as well as eloquent, 
but for one consideration : it is based upon false as- 
sumptions. The members of the Methodist Episcopal 
Church certainly have no other conventional rights 



224 



THE LAITY. 



than those recognized in our constitution. And inas- 
much as the laws of the church are furnished by the 
Lord Jesus Christ, there is, properly speaking, as we 
have shown, no legislation to be done. The enactments^ 
which bind the church are moral, and their observance 
is a matter of imperative duty. By enactments, here, we 
mean the law as made known in the New Testament. 
Of course Ave admit these include only general features 
or principles. The details are left to be carried out as 
circumstances may suggest. 

^nd in view of the fact that our economy is made 
known to the world, without disguise or reservation, 
those who are associated with us, were familiar with its 
provisions before they became members of our church. 
And, consequently, we must insist that we invade no 
man's rights when we confine ourselves thereto. 

But it should be kept in mind, that we have no min- 
isters, save those who have been chosen by the peojole. 
The responsibilities and powers of the ministerial office, 
as set forth in our system, may be read and known of 
all men. And hence, when the people recommended 
those who now serve them in this capacity, they did 
it understandingly. And in their recommendation, 
they chose, appointed, or elevated them to all these 
immunities. If they recommended unworthy persons, 
that is their fault or misfortune, and no defect in our 
institutions should be inferred. So that, after all, in a 
certain and very proper sense, our ministers are the 



THE LAITY. 



225 



representatives of the people. Consequently, we cannot 
admit that they may be considered a " monopoly of 
power ; " nor can they be charged with haying usurped 
the rights of the people. 

In relation to the choice of ministers, our people, in 
some respects, do not exercise the privileges possessed 
by those of other churches. As previously stated, in 
exchange for the numerous and marked advantages of 
the itinerancy, they have yielded their right in this 
respect. Still, it must not be understood that the laity 
have nothing to do in making a selection of their min- 
isters. They are permitted by petition or otherwise, to 
make known their wishes and views, which, so far as 
circumstances will permit, are always regarded by the 
stationing authority. Committees of laymen confer 
freely with the presiding elders and the bishops ; and 
most generally have their wishes gratified. It may 
occasionally happen that they will be disappointed and 
aggrieved. But in most cases, they are satisfied and 
pleased. And in no denomination is there a better 
understanding between the laity and the clergy, than 
among us. We may safely say, no people on earth 
give their pastors a more cheerful and ready support, 
than the members of our church, in all ordinary cir- 
cumstances. There may be occasional exceptions. 
We use the term support, not in its ordinary accepta- 
tion, but in the sense of fraternal confidence and co- 
operation. Our people and their pastors, with but few 



226 



THE LAITY. 



exceptions, labor together in the vineyard of the Lord 
with great harmony and success. 

It is complained sometimes, that there is no freedom 
of speech tolerated among us. It is said, if the people 
presume to say anything in the way of an independent 
expression of opinion, touching any of our peculiar 
usages, etc., they are immediately arrested and dealt 
with according to the discipline. But there never was 
a more ungenerous misrepresentation. It is true, neither 
the ministry or membership may sow dissensions among 
us, by inveighing against our doctrine and discipline. 
But from a free and open declaration of sentiment, 
upon any of our doctrines, or any part of our discipline, 
no one is prohibited. The members of the Methodist 
Episcopal Church are as independent in these particu- 
lars, as the laity of any other church in the world. Of 
course, we do not tolerate heresy. And hence, if any 
one hold and seek to disseminate doctrinal errors, in the 
true sense of the phrase, he is properly adjudged to 
deserve rebuke ; and if he persist, he should be ex- 
cluded. And this is not peculiar to Methodism. It is 
practiced everywhere else. 

Finally, we may say of the laity, they are brought 
into such proximity to their pastors, and are so closely 
united with them in promoting the interests of religion, 
that they may indeed be called brethren and "fellow 
laborers." Our usages are such as open large and 
inviting fields of labor and usefulness, to all who 



THE LAITY. 



227 



desire to be actively engaged in doing good. Vigilant 
and untiring activity and zeal, seem as it were, almost 
the natural and uniform developments and results of 
our peculiar system. Hence the glorious fruits of our 
toil. One, upon inquiring into the cause of the mar- 
velous success of the Methodist churches, said he 
found it fully explained in the fact that they were all 
at work, and always working. This, as before stated, 
is the effect of our system or method of operation, by 
which every conceivable agency and means of success 
and progress are employed, well directed, and brought 
to a practical issue, which affords abundant occasion of 
joy, to both earth and heaven. 



CHAPTER XIII. 



METHODISM AGGRESSIVE. 
Methodism assailed with violent opposition — Pressed onward, etc. 

Methodism is an aggressive system. From the begin- 
ning, it has met with the most violent opposition. ~No 
measures to prevent its advance, were deemed too vig- 
orous or ultra. Men of note in the church and state, 
arrayed themselves, to contend against that which was 
deemed a common enemy. The priest and the magis- 
trate ; the whinings of Pharisaic Puritanism, and the 
clamor of profane mobs ; the pulpit and the press ; 
and the altar and throne, all combined to oppose the 
schemes and success of this new sect. On the one 
hand, we were represented as a band of enthusiastic 
fanatics; on the other, it was alleged, we sought to 
subvert the order and harmony of society. The pulpit 
trembled under the anathemas uttered against us by 
gowned and mitered priests, and bishops ; and the press 
was burdened with abusive and incendiary denuncia- 
tions of all we were, and all we had done. The most 
discordant elements and conflicting interests seemed 
to unite, and the Protestant and Catholic appeared 
anxious to excel in malevolent and unprincipled hostility 



METHODISM AGGRESSIVE. 



229 



toward an institution, the nature and design of which, 
they did not, or would not understand. 

The ministers of our church were everywhere treated 
with contempt, or viewed with distrust. Our doctrines 
were so distorted by those who pretended to examine 
or controvert them, as to be esteemed the most flagrant 
heresy. Our usages were misrepresented, and became 
the occasion of many a "fool-born jest," and repeated 
expressions of holy horror and disgust. Some mocked, 
others wept over our folly. And those who had no 
disposition to weep, and were not content with mocking, 
persecuted us. Hence, it was frequently at the peril 
of a man's character and life, to become in any way 
associated with us. Many were imprisoned, and cast 
off by all their earthly friends. And any who might 
desire to be the disciples of Christ, and teach the doc- 
trines and precepts of religion after this way, must 
forsake "father and mother, and houses and lands." 
He, who would save his life, must then be ready and 
willing to lose it. 

Notwithstanding all these things, Methodism was 
not only secure, but also invincible. Pressing onward 
she "pushed the battle to the gate," and inspired all 
her votaries with the zeal of evangelists, and the firm- 
ness and courage of martyrs. The fearful odds against 
which they contended, who were engaged in propa- 
gating our faith in the early period of our history, are 
almost incredible. Held by the church as irregular 



230 



METHODISM AGGRESSIVE. 



and unauthorized teachers, and esteemed by the world, 
deluded zealots, these men moved onward, and ad- 
vanced as a victorious and skillfully directed army, 
guarding and amply securing every city, town, village, 
or neighborhood, that came under their influence. 
And such has been the course of Methodism every- 
where. Our pioneer or initiatory operations, are fol- 
lowed by some more permanent plan ; and soon, 
through God's blessing, we find ourselves in possession 
of many of the most important points of the country 
in which Providence may direct us to rear the banner 
of the cross. In the first place, a few persons go 
into a neighborhood, or a small town or village, and 
commence a prayer-meeting ; soon a Sabbath school is 
instituted ; the preaehers are then invited to make a 
regular appointment ; a society is formed ; a church is 
built, and with the growth and progress of the place, 
a large and flourishing congregation is established. 
This, in brief, is the history of the early movements, 
of a large number of our churches, especially in the 
western country. 

And this, in a measure, may be considered a neces- 
sary result of our system. It is itself a vital, ener- 
getic, vigilant, active, and untiring method of religious 
and moral enterprise. Under its influence, our people 
are easy and happy, only so long as they behold Zion 
extending her borders, and are instrumental in adding 
to the triumphs of the gospel. Nor can they rest, 



METHODISM AGGRESSIVE. 



231 



until the kingdom of God shall reach "from sea to sea ; 
and from the river to the ends of the earth." Im- 
mediately, almost, when we have completed one con- 
quest, and made proper arrangements to secure and 
improve the advantages we may have gained, we ad- 
vance to some other position of the enemy, and seek 
another battle and accomplish another victory. And 
still we move on, fighting and conquering ; each suc- 
cessful contest only making us the more enthusiastic 
again to meet the foe. The moment we cease thus to 
move, and labor, and toil, and conquer, we will lose 
the spirit, and make void the true intent of Methodism. 

One of our own authors, in referring to these points, 
makes the following appropriate remarks: "Wesley 
and his coadjutors preached the common doctrines of 
the gospel, but distinguished them more clearly, and 
emphasized them more strongly, than others ; inso- 
much, that they struck the public ear as new truths. 
They were not content with the limits of church edi- 
fices, but betook themselves to the open air. Stationary 
labors would not satisfy their zeal ; but they went up 
and down the land, preaching by night and by day; 
they ' ran to and fro, and knowledge increased.' Meth- 
odism could not delay its great designs by waiting for 
a ministry qualified by the old course of preparatory 
education, but revived the apostolic example of a lay 
ministry. ISTot content with its itinerant laborers, it 
called into use its less available energies, by establishing 



232 



METHODISM AGGRESSIVE. 



the new departments of local preachers, exhorters, 
and leaders. While it retained the more formal means 
of grace, it either introduced or adopted the class- 
meeting, the band-meeting, the prayer-meeting, the 
camp-meeting, the lovefeast, and the watch-night. 
Thus it studied to apply every energy, and to apply it 
in the most productive manner. The effective system 
of American Methodism, exemplifies well this its prac- 
tical energy. It is a vast and powerful machinery. 

Methodism is essentially vital and operative : it must 
ever be so : it is an absolute necessity of its system. 
And herein we observe a peculiarity which ought to 
strike most impressively its friends, as guaranteeing, 
with the divine blessing, its perpetual integrity and 
prevalence. All other sectarian forms of Christianity 
have declined. Congregationalism, with its simple 
rites, became a lifeless system of religious common- 
places. Protestant Episcopalianism degenerated into 
a spiritless ritual. All the distinctive and essential 
traits of each, have co-existed with a general absence 
of vital religion. The state of the English Church 
when Methodism began, was an example of the latter ; 
the state of the New England Church before Ed- 
wards, of the former. But we can hardly conceive of 
Methodism in such a state. While those sects have 
loss their vitality, without losing any of their distinctive 
traits, Methodism absolutely cannot thus decline, without 
the extinction of all that is Methodistic in its system. 



METHODISM AGGRESSIVE. 



233 



It seems in this view a final form of Christianity — a 
millenial system. How can we conceive of a lifeless 
laity embodied in classes, and meeting weekly to con- 
verse of christian experience ? Or of a dead ministry 
leading the pilgrim life of itinerants ? Or of such a 
laity hearing, and such a ministry preaching, the dis- 
tinctive doctrines of Methodism — distinguishable conver- 
sion, the witness of the Spirit, and christian perfection ? 
Herein, then, is Methodism unique : it cannot, like 
other sects, decline seriously, and retain its distinctive 
character. It can only fall by a revolution of its whole 
practical system ; it must lose its identity, and be no 
longer Methodism. We do not assert its infallibility, 
but its singular security. It may experience such a 
revolution ; but the impediments and the improbabili- 
ties are extraordinary." 

The truth of the foregoing observations will find 

CD O 

abundant proof in our past history, and the present 
condition and prospects of Methodism throughout the 
world. Notwithstanding a tedious and violent struggle 
with the various foes who have opposed our progress, 
we retain the peculiar earnestness, untiring vigilance, 
and resistless activity that marked the character of our 
"fathers." Hence, the republic, known by the title 
of the Lone Star, had scarcely proclaimed its indepen- 
dence, ere a detachment of our itinerant hosts might 
be seen sweeping across its broad savannas, and press- 
ing through its almost impassable swamps ; pausing 
20i 



234 



METHODISM AGGRESSIVE. 



here and there to preach the " unsearchable riches of 
Christ" to as vicious and degraded a body of men, as 
the world ever saw. There they also established a 
college and numerous schools and seminaries of learn- 
ing. In this manner they provided means for both the 
moral and intellectual improvement of the public mind 
and heart. Our conquests in Mexico were but just 
made secure, when numbers of our ministry, inflamed 
with an ardor that would have made them successful 
in any enterprise, offered themselves to the authorities 
of the church, and seemed anxious to carry the stand- 
ard of the cross to California, Santa Fe, etc. In more 
settled communities, this is as a "pent up flame," and 
when it breaks forth, it only burns the more intensely 
for having been confined. And still we advance. New 
fields invite our attention. The cry of Ethiopia, the 
solicitations for help that come from the far-famed 
East, the wants and importunities of the Red man of 
the distant West, the necessities of our own country, 
and the interest which gathers around the pathway of 
the aroused millions of the Old World, combine to ex- 
cite our enthusiasm ; and present a glorious opportu- 
tunity for our system, to develope its energies, and 
accomplish the most wonderful results ever known in 
the progress of the "gospel of the grace of God." 

The following observations contain many useful and 
important suggestions. Let it be the universal idea 
of the church that we may lead on the aggressive 



METHODISM AGGRESSIVE. 



235 



movements of Christianity, and our zeal will be re- 
doubled. Heretofore we have been surprised at our 
own success, without a definite inference of its future 
results. We have exclaimed, 'What hath God 
wrought!' and wondered whereunto it would tend. 
Standing now far in front of the religious bodies of 
this great nation, and prominent in the van of those of 
Europe, we ought to project plans for the future ; and 
they should be sublime ones, befitting the gospel, and 
comprehensive as our lost world. Our zeal should 
look forward to the time when Methodist itinerants 
shall traverse the wilds of Africa and the deserts of 
Tartary, and shout for joy along the Andes and the 
Himalaya. But this is enthusiasm — yes, it is; yet 
it does not transcend the power or the promise of God. 
It is the enthusiasm that inflamed the prophets, and 
bled on the cross for our redemption ; and it must yet 
thrill through the church before it will put on its full 
energy. Heretofore it has moved by occasional im- 
pulses. Ever and anon a glory, as of the latter day, 
has dawned upon it, but been followed by darkness ; 
but now o-ood men are looking at the signs of the moral 
heavens with new eagerness and hope. In all lands 
great and effectual doors are opening. Xew means of 
spiritual warfare are constantly arising. A special 
providence seems to control the course of civil events. 
The political arm of antichrist at least is broken, and 
the crescent of the false prophet but gleams on the 



236 



METHODISM AGGRESSIVE. 



horizon. The idea is becoming general in the church 
that the morning of the latter day is approaching — 
that the final battle is at hand. In these circumstances, 
how stands Methodism — one of the largest corps of 
the evangelical host, disciplined and hardy by a cen- 
tury of conflicts, possessing energies unequalled by any 
other sect, and lacking only a more definite conception 
of its true capability to enable it to send trembling 
among the powers of darkness? We have a better 
idea of the nature of our mission than of its extent. 
We work well at the posts which have fallen to us, but 
show a culpable hesitancy in assuming our true position. 
Denominations of much less strength are before us in 
their efforts for education, missions, etc., and their in- 
fluence on the public mind. Being first in numerical 
strength, it devolves upon us to be first in all christian 
efforts ; but we are not yet second. Our missionary 
contributions are an example: our present income 
would be about quadrupled by each member paying- 
only a cent a week. Let the idea of our special mis- 
sion be generally received, and it will arouse us from 
this apathy ; and, when once awakened, we shall find 
our resources a hundred-fold greater than we have ap- 
prehended them to be. 0 that the young generation 
of Methodists, to whom is committed the future, may 
understand their 'high calling,' and 'acquit themselves 
like men ! ' Let them be admonished that theirs will be 
a position of rare responsibility, and, if faithfully sus- 
tained, as glorious in honor and reward.' ' 



CHAPTER XIV. 



METHODISM PROGRESSIVE. 

Essentials unchanged — Incidental features improved. 

Methodism is a progressive system. It is not composed 
of an array of unchangeable forms and ceremonies; 
but of prudential regulations, employed as time and 
circumstances may render necessary. The incipient 
measures of the Holy Club, at Oxford, resulted in the 
comprehensive and efficient organization of the soci- 
eties. This afterward gave place to what is now known 
as the Wesley an Methodist Church in England, and the 
Methodist Episcopal Church in America. And at each 
successive step, those improvements and modifications 
have been made, which promised to contribute to the 
general good. 

The doctrines of the system, and such fundamental 
features as itinerancy and class-meetings, have always 
been considered truths and measures suited to all times 
and places ; and hence, have been essentially the same 
among us, ever since they were taught and instituted. 
In other respects, our economy has been progressive. 
And this is of necessity. No particular method, or 



238 



METHODISM PROGRESSIVE. 



incidental arrangement to teach our doctrine, or exe- 
cute the measures we have named, could be made to 
suit every age and place. We have seen that the itin- 
erancy is sustained by scripture precept and example. 
Therefore, it is a measure which, in its essential fea- 
tures, is suitable everywhere and through all time. And 
the institution of class -meetings, in view of the itiner- 
ancy, is indispensable. Hence, although in the form 
in which these measures exist among us, they may be 
esteemed of human origin, the principles — the original 
elements of their institution, most certainly were re- 
vealed and taught ill God's holy word. Hence, they 
may not be changed, save in their incidental develop- 
ments and operations. 

Our doctrines are from Heaven. And the method 
of promulgating them by an itinerant instrumentality, is 
in accordance with the great commission: " Go ye into 
all the tvorld, and preach the gospel to every creature.' ' 
It is also in harmony with the example of the apostles, 
and the usages of the primitive church. In obedience 
to the spirit and obvious intent of the instructions given 
by our Lord to his disciples, and their example, we 
require our ministers to devote themselves entirely to 
the work of God, and permit them to have no home 
or resting-place for the soles of their feet. To aid 
them in their noble enterprise, we provide for the moral 
culture and improvement of those they persuade to 
come to Christ, in our meetings for religious communion 



METHODISM PROGRESSIVE. 



239 



and fellowship. In this way, we secure concerted 
action, and unity of design in all our movements. 

Still, our system, in regard to non-essential features^ 
is susceptible of improvement ; and addition^ have been 
made thereto from time to time, without detriment to 
anything at all essential. And hence, as circumstances 
have indicated it to be proper, we have changed and 
improved it : so that at each successive period, it has 
been wisely adapted to meet the general state of society, 
and any particular emergency that may have existed 
in the church or the world. 

It is ample occasion of surprise and astonishment, 
that so many of our brethren seem to forget, or lose 
sicrht of the true character of Methodism, and the real 
spirit of our age. We live in the midst of the most 
eventful revolutions and rapid advance the world has 
ever known. And our svstem, unless encumbered with 
superstitious deference to obsolete customs, is eminently 
adapted to the emergency which is upon us. Litera- 
ture, art, morality, and religion, seem to have aroused 
all their energies, to improve the social state, and re- 
deem our race from ignorance, oppression, and sin. 
Never before could it be more truthfully said, that our 
field is "the world/ 9 

The following expressive language is to the point : 
"Progress is written, in glaring capitals, on the brow 
of the present age. The very earth shakes with the 
tread of the giant Enterprise. Ocean, earth, and air, 



240 



METHODISM PROGRESSIVE. 



constantly resound with the mighty and multitudinous 
results of science and art. Christianity is the mighty 
spring that has started these innumerable and wonderful 
agencies, and keeps them all in motion. Shall she fail 
in carrying on her legitimate line of operations, or in 
keeping up the spirit she has so bountifully infused into 
all the departments of life ? We pray not. If not in ad- 
vance, at least in the wake, of all the enterprises her 
genius has begotten and fostered, we trust she will be 
found bearing the messages of mercy and salvation to 
all lands. Through that net- work of nerves, which soon 
shall bring all parts of the world into immediate intel- 
lectual connection, may she pour the streams of living 
truth ; and on those paths of iron, running in all direc- 
tions, crossing and recrossing each other, binding all 
together as mighty muscles ; may nations be brought 
into closer contact, and the whole family of man, par- 
taking of the spirit of Christianity, become one com- 
mon brotherhood. 

In this great work of evangelical fraternization, 
Methodism has an important part to perform ere her 
mission is accomplished. May she prove true to her 
trust, and, having finished the work assigned her as a 
child of Providence, raised up for a specific purpose, 
may she mingle at last with that mighty multitude, 
which no man can number, where all distinctions are 
forgotten, and names are unknown.'' 



CHAPTER XV. 



RESULTS AND PROSPECTS. 

Number of members— Missionary statistics — Sabbath, schools — Lit- 
erary resources — Book Concern — Conclusion. 

Is conclusion, let us contemplate the results and the 
prospects of Methodism. This will tend to inspire us 
with the most sincere and devout gratitude, wonder 
and joy. The eve of the christian never rested upon 
a view so sublime and animating, as that which is pre- 
sented in the glorious results, and still more glorious 
prospects of Methodism. 

A little over one century ago, a small company of 
zealous and upright men, moved by the Holy Ghost, 
and directed by a leader of undoubted piety and skill, 
moved "to and fro" through the British Empire, and 
preached with simplicity and power 4 'the gospel of the 
grace of God." Their attention soon was directed to 
other countries ; and, as Providence directed them, they 
went out into the "highways and hedges," and urged 
their fellow-men to attend the "marriage feast." Their 
immediate success, although in many respects extraor- 
dinary, seemed for a time, to excite only pity or scorn, 
21 



242 



RESULTS AND PROSPECTS. 



as men deplored or despised them. At length, how- 
ever, they had accomplished enough to attract consid- 
erable notice from the pulpit and the press. As their 
success became more marked and extensive, the oppo- 
sition against them, was more violent and notorious. 
Stil they pressed onward ; and regardless of all the 
difficulties that beset them on every side, continued to 
preach, and pray, and labor, and, as they had opportu- 
nity, to "do good unto all men." 

Wherever they went "signs and wonders followed 
them." The approbation of Heaven was upon them in 
all their journey ings ; and their ministrations were at- 
tended with the demonstration and power of the Holy 
Ghost. But one after another, they fell at their post ; 
and the last of that faithful band, was ultimately gath- 
ered, with those who had gone before, to the repose of 
the tomb. The system which they established, how- 
ever, did not die ; it remained in all its strength and 
glory. Their successors proved themselves, in every 
way worthy the trust confided to them. The same 
zeal and faith that marked the labors of their fathers 
in the gospel, were displayed by them. Inspired with 
the idea, that they were commissioned from above, to 
spread abroad over the earth the knowledge of God, 
they proceeded to fulfill their mission and accomplish 
their work. The fruit of their labors may be seen in 
both hemispheres, on every continent, and upon almost 
every island of the sea. The sun never sets upon* 



RESULTS AND PROSPECTS. 



243 



the territory, over which their influence has been ex- 
tended. And earth and heaven contain a myriad host 
of witnesses of the truth and power of their doctrine, 
and the wonderful results of their toil. 

That we have not spoken in terms of commendation 
too strong, or bestowed unmerited praise, will appear, 
if we take into the account a few well- authenticated 
facts. From various reliable sources, we learn, the 
followers of John Wesley, now number about ten thous- 
and itinerant, and thirty thousand local preachers, two 
million members, two hundred thousand Sabbath school 
teachers, and one million of children under their tuition. 
Who can estimate the amount of good accomplished in 
the salvation of all these ? Beside these, we may 
reckon a still greater number, who have reached the 
home of the saints, and with the sacramental host of 
God's elect, have seen the King in his beauty, and are 
now sinoinof the sono- of Moses and the Lamb. 

This immense aggregate of good, is still increased 
by contemplating the moral and social degradation 
from which Methodism elevated a large proportion of 
this great multitude. Our economy has not generally 
been popular with the proud and rich of the world, or 
the noted and honorable of the church. The poor and 
the destitute, the abandoned and degraded, have pre- 
ferred it. Our views of the unmeasured sufficiency of 
the atonement, and the utter unworthiness and help- 
* lessness of man, have invited thousands into the fold 



244 



RESULTS AND PROSPECTS. 



of Christ, who otherwise never would have dreamed 
of reformation. Imbued with the true spirit and 
genius of Christianity, Methodist preachers have urged 
and called to the feast prepared for our race, the 
lame, and the halt, and the blind. They have opened 
the kingdom of God to publicans and sinners ; and as 
wondering thousands have listened with intense inter- 
est and amazement, they have exultingly declared, 
"He is able to save to the uttermost all that will come 
unto God through Him." They verily were not sent 
to call the righteous, but sinners to repentance. 
Hence, although blessed with talents and zeal, which 
would have gained them eminence and fame in any 
department of human life, they have, with unmeasured 
confidence in the renovating power of the superabound- 
ing grace of God, visited the abodes of crime and 
misery, and there dispensed the saving knowledge of 
our Lord Jesus Christ. They have always governed 
their action by a truth that was uttered by Christ him- 
self — "They that be tvhole, need not a physician, but 
they that are sick." 

We are aware that sometimes this circumstance is 
presented to the disparagement of Methodism. But 
certainly there is no point connected with its history, 
at which its beauty and strength are so vividly dis- 
played. It is a work of some consequence, to convince 
and save a self-important Pharisee, or a man of wealth 
and distinction. But it is a work of greater difficulty, 



RESULTS ASD PROSPECTS, 



245 



in some respects, and hence, of greater praise, to rescue 
and reform the profane and the degraded. And that 
our system has been signally owned of God, in this 
particular, no one of the least candor or intelligence, 
will pretend to deny. Isor should we on any account 
make this, our boasting, vain. To preach to the poor ; 
to go to the haunts of human wretchedness and deg- 
radation ; and by all possible means to save all we can, 
should be our constant aim. With such a noble and 
God-like purpose in view, our path will be as that of 
the just, "shining more and more unto the perfect day." 

The missionary resources of Methodism are worthy 
of notice in this connection. Dr. Bangs, in a late work 
setting forth the prospects and responsibilities of Meth- 
odism, speaking of the marks of improvement among 
us, says : " Another evidence of the improvement which 
this church has made, within twenty or thirty years 
past, is to be found in her missionary department. I do 
not mean by this that she lacked the missionary spirit 
in former days, for indeed her ministry was always a 
missionary ministry, always aggressive in its operations, 
making, by its energetic labors, inroads upon the terri- 
tories of Satan. Among modern missionaries, none 
equalled John Wesley, either in the amount, extent, or 
success, of his ministerial labors. His sons in the 
gospel imbibed his spirit, and imitated his example, 
preaching the gospel of the kingdom, to the utmost 
extent of their abilities, to ' every nation and kindred 



246 



RESULTS AND PROSPECTS. 



on the earth.' It was this spirit that brought them to 
this country, and the fire which they kindled up here 
burned so intensely in the hearts of those missionaries 
and their successors, that it impelled them on in their 
work, until they stretched themselves over the extended 
settlements of this continent, visiting almost every city, 
village, and settlement, even to the remotest log hut in 
the wilderness. But still there were many intervening 
places to be filled up, many new settlements to be 
supplied, many an Indian tribe to be evangelized, and 
many a heathen nation to be converted to Christianity. 

Over these desolations the more pious and enlight- 
ened portions of the church cast a pitying eye, and sent 
up a prayer to God for their salvation. On looking 
back upon the history of our church, and seeing what 
she had done ; on looking forward and around, and 
seeing what was yet to be done, and considering at the 
same time her capabilities, both temporally and spirit- 
ually, of doing much more than she had done for the 
salvation of the world ; excited to action by a few 
benevolent spirits, she determined to put forth her en- 
ergies to ' extend her missionary labors throughout the 
United States and elsewhere.' This gave rise to the 
Missionary Society of the Methodist Episcopal Church. 
Considering the state of piety in the church at that 
time, one would be surprised at the objections which 
were made, even by men of unquestionable goodness, 
against the formation of this society — some impugning 



RESULTS AND PROSPECTS. 



247 



the motives of its originators, others ranking it among 
visionary schemes, and not a few lamenting over it, as 
calculated to weaken, if not indeed to sap the founda- 
tions of the itinerancy. The friends of the measure, 
however, were so conscious of the purity of their 
motives, and the rectitude of their conduct, that they 
persevered in their work, not stopping to answer objec- 
tions, looking to God for aid and direction, fully be- 
lieving that He would sanction, and of course prosper, 
their undertaking. 

The event has justified their anticipations. Never 
has a cause been more blessed than the missionary 
cause. Its commencement, to be sure, was feeble. 
Though it was recognized by the General Conference, 
which convened a year after its formation, namely, in 
1820, yet the amount collected the first year was only 
8823 04, and the amount expended 885 76. The 
next year there was reported as having been received 
82,328 76, and expended 8407 87. It seemed more 
difficult to expend than to collect the money, although 
the collections were sufficiently small ; so difficult indeed 
was it to diffuse the missionary spirit among the preach- 
ers and people, that our bishops were fearful of selecting 
and appointing missionaries, lest they should seem to 
trespass upon the funds of the Church. This apathy, 
however, did not originate from any want of zeal in 
the cause of God, nor from any lack of piety in the 
heads, or in the church generally, but chiefly from too 



248 



RESULTS AND PROSPECTS. 



scrupulous a regard for the other interests of the church, 
and a fear of appropriating money unconstitutionally. 
To remove these scruples, and to obviate these objec- 
tions, I remember perfectly well that the Board of Man- 
agers appointed a committee to correspond with the bish- 
ops, the object of which was to induce them to appoint 
missionaries, and to draw the funds for their support. 

But the cause gradually advanced—so slowly, how- 
ever, that from 1819 to 1832, there was a balance re- 
ported in the treasury each year, notwithstanding the 
greatest amount received for any one year was only $14,- 
176 11. In 1832 the Liberia Mission was commenced, 
and from that time a new spring seemed to be given to 
the missionary cause, for the funds have gradually in- 
creased, and the fields of labor have enlarged, until in 
1839. when the available funds amounted to $139,- 
521 94; and in 1840 there were expended $146,498 
58, which I believe were the largest amounts ever 
received and expended in any one year. 

Though after this there was a falling off, for a short 
time, it may be accounted for without supposing any 
dereliction of evangelical piety and zeal in the church, 
as is manifest from the fact that latterly the spirit of 
liberality has expanded ; so much so, that the amount 
received in 1848, including the North and South, was 
$144,223 66, which is $4,701 62 more than had been 
received for any previous year ; which, though not in 
proportion to the increase of numbers and wealth, 



RESULTS A 2s D PROSPECTS. 



249 



shows that the missionary spirit is rising among us. 
This, together with the enlargement of the missionary 
field, particularly in China and California, is an en- 
couraging omen, and should serve as a memento of the 
goodness of God. 

Now let us see what this society has done, not merely 
in raising money, and supporting men, but awakening 
and converting sinners. I presume to say, that in this 
latter work they have far outstripped every other mis- 
sionary society in existence. Let any one read its 
history, follow its missionaries, and look at the evi- 
dences — most manifest and palpable evidences — of 
the conversion of souls, among the aborigines of our 
country, the slave population of the South, in the new 
states and territories of the West, and anions; the 
Germans, as well as in Liberia and South America — 
though in this last place I grant but little comparatively 
has been done — and he will be convinced that God 
has given his sanction to this society in a most eminent 
degree. During the thirty-one years of its existence, 
notwithstanding its feebleness for about thirteen years 
of its infancy — though during that period, its friends 
marked with pleasure its gradual growth, and perceived 
signs of health and vigor which promised the future 
strength of its manhood — I presume that it has been 
instrumental of bringing upwards of 60,000 souls into 
the bosom of the church, directly, besides its benign 
influence in its indirect action in stirring up the spirit 



250 RESULTS AND PROSPECTS. 



of prayer, in diffusing the spirit of liberality, and laying 
a foundation for the future growth and prosperity of 
the cause of God in places where it first planted the 
gospel, and has since left them to be provided for in 
the more regular way ; for it has always been the policy 
of this society, as soon as any place became able to 
support itself, to withdraw its pecuniary aid, and confine 
itself to more new and destitute places." 

The receipts of the missionary society of the Meth- 
odist Episcopal Church for the past year, were nearly 
one hundred and ten thousand dollars. The Board of 
Managers passed a resolution to appropriate one hundred 
and fifty thousand dollars for the support of our mis- 
sions the coming year. This society employs mission- 
aries in Europe, Asia, Africa, and America. At the 
time of the last annual report, we had three in China, 
fourteen in Africa, one in South America, nine in Or- 
egon, two in California, three in Germany, one hundred 
and eight among the German population of our own 
country, seventeen among the Indians, two among the 
Swedes and Norwegians, and three hundred and, thirty- 
seven in destitute portions of the regular work. Since 
the annual report was published, there have been 
several important accessions to our missionary corps. 
The number of members among the German popula- 
tion, and in our foreign missions, is about ten thousand ; 
in our domestic missions, thirty -one thousand; in all, 
forty-one thousand. 



251 



The Methodist Episcopal Church, South, collected 
for missionary purposes the past year, nearly eighty -six 
thousand dollars. They employ among the people of 
color, one hundred and four missionaries. For the ben- 
efit of the Indians, thirty -nine, and among the Ger- 
mans eight. In China, they have tivo; in California, 
three ; and in destitute portions of the regular work, 
one hundred and seventeen. The number of church 
members connected with these missions, is about sixty 
thousand. 

The Wesleyan Missionary Society is perhaps the 
most efficient missionary organization of the Protestant 
Church. It occupies fields of labor in all the four 
quarters of the globe. There are under its charge 
three hundred and twenty-four circuits, or principal sta- 
tions. It employs four hundred and twenty -seven mis- 
sionaries and assistant missionaries, who supply near 
three thousand chapels and other preaching places. 
There are also eight hundred other paid agents, em- 
bracing catechists, interpreters, day-school teachers, 
etc. Beside these, there are over eight thousand unpaid 
agents, including local preachers and Sunday school 
teachers. The number of members, including proba- 
tioners, is about one hundred, and ten thousand. There 
are nearly eighty thousand scholars attending the various 
day and Sunday schools. The society also employs 
eight printing establishments on the foreign stations. 
The returns of members from the foreign missions for 



252 



RESULTS AND PROSPECTS. 



the last year, exhibit an increase of over five thousand. 
The annual income amounts to five hundred and fifty 
thousand dollars. 

Taking the foregoing statistics, as the basis of a cal- 
culation for the missionary operations of the balance 
of the Methodist churches of Great Britain and our 
own country, it will be seen, that the entire Wesleyan 
family, have expended within the last year, in this be- 
nevolent enterprise, not much short of one million dol- 
lars. They have in the field fifteen hundred mission- 
aries, who are charged with the pastoral oversight of 
some one hundred and fifty thousand Sunday school 
scholars, and three hundred thousand church members. 
What a great amount of moral and religious influence 
must be exerted through this extended agency ! Who 
can anticipate the vast results its progress will develope! 

The Sabbath school operations of Methodism, should 
also be taken into the account. The statistics of the 
Methodist Episcopal Church, warrant the assertion, 
that the followers of John Wesley have two hundred 
thousand teachers employed in training one million chil- 
dren to walk in the "good and right way." Beside 
our Sabbath school agencies for the instruction and 
salvation of children and youth, there are our literary 
institutions , most of which are in a highly prosperous 
condition. 

In no respect has Methodism made more encouraging 
advance than in relation to literature. The following 



RESULTS AND PROSPECTS. 



253 



observations by Dr. Bangs, occur in a work already 
mentioned. They deserve attention as the views of 
one long known and esteemed among us for his wisdom 
and experience. " Another evidence of the improve- 
ment of the church is, the revival and diffusion of the 
spirit and practice of education. We know that it was 
a favorite object of Mr. Wesley to provide for the edu- 
cation of the youth, not only in piety, but also in liter- 
ature and science. Hence, the early establishment of 
the Kingswood school ; and his followers have added 
another since his death, and have likewise established 
two theological schools, for the training and education 
of such young men in the local ministry as are on the 
reserve-list, in scientific and theological knowledge, 
that they may thereby become better qualified to in- 
struct others. 

At the organization of our church in this country, in 
1784, Dr. Coke and Bishop Asbury submitted a plan 
to the conference for the establishment of a college. Of 
this the conference approved, and it was speedily car- 
ried into execution ; the college buildings were erected, 
and the school went into operation under favorable 
circumstances, and continued to prosper for about ten 
years, when the whole was consumed by fire. A sec- 
ond one soon after shared the same fate. These disas- 
trous occurrences discouraged the friends of education, 
and prevented any efforts from being put forth in this 
cause, except some ineffectual ones in favor of district 



254 



RESULTS AND PROSPECTS. 



schools, for upwards of twenty years; and, indeed, 
such was the apathy manifested on this subject, that 
Methodist preachers were accused, not without some 
show of reason, of being enemies of literature and 
science. Though this was not true in its application to 
all concerned, yet it must be confessed that there was 
too much ground for the taunt against the great body, 
if we may judge of the disposition of the heart by the 
actions of the life. 

But, whatever may be conceded to this mortifying 
objection, for upwards of twenty years past the church 
has evinced a disposition to redeem herself from the 
reproach, by exerting her energies to establish acade- 
mies and colleges in different parts of her jurisdiction. 
The first successful effort in this cause was made in 
New England, in 1817, by the founding of the New- 
market Academy ; the next, in the city of New York, 
in 1819, by the establishment of the Wesleyan Semin- 
ary. The first college which obtained a permanence 
was the Augusta College, located in the town of 
Augusta, state of Kentucky, in 1823. In 1831, the 
Wesleyan University was founded, and two others, 
namely, Randolph Macon and La Grange. 

The commencement of these academies and colleges 
seemed to beget a general desire, throughout the bounds 
of the several annual conferences, to embark in the 
cause of education ; and so widely has this desire been 
diffused, and so deeply has it descended into the heart 



RESULTS AND PROSPECTS. 



255 



of the church, that there have been established, and 
are now in successful operation, between thirty and 
forty academies, and fourteen collegiate institutions, 
including the North and South ; besides a number of 
other academies, which are so far patronized by the 
conferences that they appoint boards of visitors, and 
recommend them to the patronage of our people. Here 
then is an improvement of vast importance to the char- 
acter, permanence, and prosperity of the church. 

I am aware that there are those amono' us who look 
upon these literary institutions with a jealous eye, while 
others treat them with cold indifference, and some few, 
perhaps, with hostility. But I am happy to believe that 
the great majority of the most influential, both among 
preachers and people, hail this improvement as omin- 
ous, of good to the church. I have indeed regretted to 
see this subject — the subject of education — treated 
with a sarcastic sneer by an aged writer, as though it 
was the offspring of pride and vanity, indicative of a 
degenerate state of the church. It is believed, how- 
ever, that such a sentiment has but few sympathizers, 
and that the prevailing spirit of the age, and the pious 
efforts of God's servants, will ultimately sweep away all 
these objections, and put to shame the cavilling carica- 
tures of those who attempt to hold up to ridicule these 
nurseries of learning and religion. 

That God has sanctioned them, is abundantly mani- 
fest from the powerful revivals of religion which have 



256 



RESULTS AND PROSPECTS. 



prevailed at different times among the students. I pre- 
sume to say that God has visited them as often, and as 
powerfully, with the reviving influences of his Spirit, 
as he has any other places, even the churches which 
are under the stated ministry of the word and ordi- 
nances of the gospel. Hence, young men have been 
raised up, not only endowed with human learning, but 
also deeply imbued with the spirit of their divine Mas- 
ter, and have gone forth as flaming heralds of the gos- 
pel of the Son of God." 

It is strange, but true, that formerly, there was a 
strong prejudice among us, against learning ; and es- 
pecially against learned ministers. It is very singular 
indeed, that those who professed veneration for the 
example and memory of such men as Wesley, Clarke, 
Benson, Watson, Coke, Asbury, etc., should ever have 
found it in their hearts, to undervalue the importance 
of literary attainments and qualifications. But it is a 
fact, humiliating as it may be, that such was the case. 
We have heard, that not more than twenty years ago, 
in one of the largest and most respectable congrega- 
tions of our entire connexion, a prominent minister 
arose, and in a solemn and emphatic manner exclaimed, 
"thank God I never saw a college!" To this unworthy 
and unbecoming boast, there was a ready and warm 
response from a considerable part of the assembly 
present. But such a movement, at this day, would 
only make a man the most pitiable object of sympathy 



RESULTS AND PROSPECTS. 



257 



or scorn. In every part of the country we are estab- 
lishing colleges and seminaries of learning, and 
throughout our entire field of operations, their blessed 
effects are felt and seen. The incipient organizations 
of Kingswood in England, and Cokesbury in America, 
have given place to the most efficient literary and theo- 
logical institutions of either country. And from these 
colleges, seminaries, and academies, there have gone 
forth into the world, hundreds of able and successful 
ministers of Christ. From this source, chiefly, our 
missionary fields have been supplied with pious and 
zealous laborers. Hence, in regard to the fitness and 
utility of these institutions, there is a growing confidence 
among our friends, and increased jealousy among 
our foes. 

We should also keep in mind, the means at our com- 
mand for the dissemination of literary and theological 
publications, in the institution styled the Book Concern. 
A few allusions to this, by one who was well acquainted 
with its origin and early history, will be in point. 4 'We 
commenced our Book Concern as early as 1789; its 
beginning was small, and its progress exceedingly slow. 
This, to be sure, might have been expected, from the 
infancy of the church, and the want of capital to set up 
with — of facilities for printing and circulating books. 
Yet these circumstances could not justify the apathy on 
this subject ; for so little zeal was displayed in favor of 
printing and circulating books, that in the year 1813, 
22k 



258 



RESULTS AND PROSPECTS. 



there were only twenty -four different publications on 
sale at the Book Room ; and one of these, Coke's Com- 
mentary, was imported from England. Leaving this 
out of the account, a copy of each work published 
might be purchased for $29 75; and among these were 
but three American publications, namely, Abbott's and 
Walters' Life, and the Scriptural Catechism. All the 
rest were reprints of books manufactured in England. 
And such was the lack of zeal in this cause, that 
though the General Conference, in 1812, in the midst 
of opposition from several delegates — for I distinctly 
remember all these things — ordered a resumption of 
the Magazine, and appointed committees to collect 
materials for a history of our church, yet nothing was 
done in either one case or the other. No magazine 
was published until two years after the next General 
Conference, in 1816, nor any materials collected for a 
history. 

During the dark days I have been reviewing, we had 
scarcely a single writer on this side of the water, who 
dared to put his pen to paper. Excepting the Scrip- 
tural Catechism by the Rev. John Dickens — a most 
estimable man — Garrettson's, Abbott's, and Watters* 
Lives, and a few pieces which had appeared in the 
Arminian Magazine in 1780 and 1790, not an Ameri- 
can publication appeared, unless now and then a strag- 
gling pamphlet, which hardly breathed the breath of 
life, and the most of which, as Hume said of one of his 



RESULTS AND PROSPECTS. 



259 



Essays, 'fell still-born from the press.' This was the 
general state of things for about thirty years, namely, 
from 1789 to 1818, when new life began to be infused 
into our press, and it has been gradually growing and 
improving from that day to this. 

What is its present state ? On looking over its cata- 
logue of books, I find, if I have counted accurately, no 
less than 236 different publications, small and great, 
amonof which are Clarke's, Benson's, Wesley's, and 
Watson's Commentaries, Bibles and Testaments, and 
almost every species of literature, on theological, his- 
torical, and biographical subjects, as well as experi- 
mental and practical piety. 

In addition to these, look at the list of tracts amount- 
ing to upwards of 360, of from 4 to 60 pages each, 
besides a Sunday school library, and books for Sunday 
school scholars. There are also published, including 
the North and South, two Quarterly Reviews, one 
monthly, seven weekly papers, a Sunday School Advo- 
cate, and a Missionary Advocate ; and as to writers, 
there is no comparison between the present and former 
periods of the church." 

It has frequently been understood, and erroneously, 
as we think, that our Book Concern is designed in the 
main, to provide the means of support for our super- 
numerary and superannuated preachers, and the fami- 
lies of deceased ministers. If such indeed were its 
design, it has been a sad failure. To talk of supporting, 



260 



RESULTS AND PROSPECTS. 



or even materially relieving, the class above named, by 
an annual dividend of from three to six hundred dollars 
to each annual conference, is perfectly absurd. For 
instance, in the Baltimore, New Jersey, New England, 
and Ohio Conferences, as we learn from the General 
Minutes, the amount necessary to meet the claims of 
living preachers, and the widows and orphans of those 
who have died in the work, was a fraction over thirty- 
three thousand dollars. For the purpose of paying this 
sum, the Book Concern furnished just twenty -three hun- 
dred dollars — or not quite seven cents to the dollar. 
Is this to be called supporting the preachers and their 
widows and orphans ? Does it even deserve the name 
of relief? We repeat it then, that the idea of providing 
support or relief for the preachers and their families, 
by the Book Concern, is absurd. It is deceptive and 
injurious ; and should have been exploded years ago. 

Nevertheless, as the means of giving a healthy tone 
to the reading of the Methodist community, our Book 
Concern is of inconceivable importance. Our religious 
periodicals and reviews, our biographical, and theolog- 
ical publications, together with the real literary produc- 
tions disseminated by the Concern, render it one of the 
most powerful instrumentalities for the propagation of 
our faith, that we can employ. That its usefulness and 
efficiency might be greatly increased, if the price of 
books were much lower, and some more efficient ar- 
rangement were adopted to increase their sale, and 



RESULTS AND PROSPECTS. 



261 



secure a more general circulation, there can be no doubt. 
And if its business, or financial departments, were con- 
trolled by others, than those, who, according to their 
own profession, have been called of God and moved 
by the Holy Ghost, to devote themselves entirely to the 
work of the ministry, doubtless the changes above sug- 
gested, would soon be made ; and that, too, without the 
least detriment to the resources of the establishment. 
The reader would do well to examine a very able and 
lucid article upon this subject, by the Rev. W. P. 
Strickland, in his work on the " Genius and Mission of 
Methodism." 

Methodism has advanced rapidly in many other 
respects. Her ministry have improved in zeal, talents, 
and usefulness. We will have no controversy with 
those who speak with half concealed satisfaction, in 
disparaging terms of the ministry of this day, and 
whose chief mission among us seems to be to croak, 
groan, complain, and make invidious comparisons be- 
tween the past and the present. They should be per- 
mitted, without molestation, to entertain their own 
views. All we ask of them, or others, is, that they 
bear in remembrance, our Lord said, " by their works ye 
shall know them." And surely the Methodist church, 
at no period of her history, has had a more laborious 
and successful body of ministers in the field, than at 
the present day. Their efforts in promoting all the 
great moral enterprises of the age are almost incredible. 



262 



RESULTS AND PROSPECTS. 



The improvement of architectural taste, in the erection 
of our religious edifices, etc., is also highly propitious, 
and presents an encouraging indication of healthy and 
vigorous progress. 

Our success in the foregoing particulars, and many 
others that might be named, if not miraculous, is very 
remarkable. It can be accounted for only by admitting 
it to have beeen the work of the great and mighty God 
of Jacob. Our trust is in the Lord, the Holy One of 
Israel. Hence we have always attached great import- 
ance to the idea of a divine call to the ministry. Those 
who have been promoted to this responsible office, have 
taught doctrines, which necessarily inspired their own 
hearts with love and zeal. And in their communications 
with tne people, they have imparted to them their spirit. 
Thus the whole body has become an immense magazine 
of moral power, the contents of which will yet shake 
the w r or]d, and overthrow the strongholds of sin. 

God in his goodness and mercy has called us to the 
most glorious mission ever accomplished on earth. The 
work before us should inspire the loftiest enthusiasm, 
and wake up all the energies of the soul. The immense 
results already secured, warrant the expectation, if we 
remain faithful, that we shall have a large share in the 
glory of the day when the "heathen shall be given to 
the Son of God for his inheritance, and the uttermost 
parts of the earth for his possession. " The political 
convulsions of Europe, the effects of commerce upon 



RESULTS AND PROSPECTS. 



263 



the East, and the events which have recently marked 
the career of our own country, all unite to assure us 
the period is at hand, when all nations will acknowledge 
the supremacy of the King in Zion, and bow to his all- 
conquering Name. 

To hasten that auspicious day, should be our constant 
hope and aim. That we may properly use all the in- 
fluence at our command, and for which we must give 
account to the Judge of quick and dead ; that our vast 
and increasing resources and energies may be employed 
in promoting the glory of God and the salvation of the 
world, it will be necessary for us to watch with the 
greatest jealousy, and resist to the utmost and to the 
last, any attempt to make Methodism a mere system 
of forms and ceremonies. Nothing would more cer- 
tainly corrupt and enfeeble us. The incidental meas- 
ures of Christianity, however important and efficient, 
if viewed and applied so as to supplant the fun- 
damental principles of faith and duty which it con- 
tains, corrupt the simplicity of the truth, and become 
a fruitful source of error and degeneracy. But if we 
should be thus deluded, in reference to a system com- 
posed chiefly of prudential regulations, in the judg- 
ment of discriminating and intelligent minds, we would 
become the most melancholy objects of commiseration 
and contempt. 

Yet we are persuaded, in the goodness of God, and 
by the guidance of the Holy Comforter, we shall shun 



264 



RESULTS AND PROSPECTS. 



a rock on -which so many interests have been wrecked. 
The mantle of the " fathers " has fallen upon their sons. 
And animated by the spirit that inflamed the hearts of 
Wesley, Whitefield, Fletcher, Clarke, Watson, Asbury, 
Goke, George, Roberts, Emory, Fisk, and a host of 
others, now numbered among the illustrious dead, it is 
impossible to conceive the wonderful destiny before us. 
Ten thousand traveling ministers, thirty thousand local 
preachers, fifty thousand class-leaders and exhorters, 
two hundred thousand Sabbath school teachers, and two 
millions of church members, all under the direction of 
the most perfect, and best arranged system of moral 
effort ever known upon earth, encourage the hope 
that the time predicted of old, and looked to with 
thrilling interest by prophets, patriarchs, apostles, mar- 
tyrs, and all the saints, is at hand and soon will be 
fulfilled. The prospect is so full of promise, so preg- 
nant with hope and certainty, that this vast and enthu- 
siastic army, as they rush to the conflict, maybe heard 
afar off, shouting, " The sword of the Lord and of Gid- 
eon! Hallelujah! the Lord God omnipotent reigneth. 



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